1AM THE TRUTH Toward a Philosophy of Christianity Michel Henry ‘Trae by Suton Emanuel1 Tae Pel of in esgety atin ohn nr ie Crm Ive ann 0p Eve maar ea of Cages Cagis iC i ng Fenn phy iy Mia ei ay oer ey Contents [Note on Terminslegy Inrcoduction; What Do We Mean by "Chisian 1 Truth ofthe World 1 The Truth According to Cheisianiy 4 This Truth Called Lie 44 The Sel Generation of Life as Generation of the Fint Living 5 The Phenomenology of Christ, 6 Man st Son of Goa 7 Manat "Son Within he Son 1 Forgesing the Condition of Son: "Me, [°/"Me, Eas 9 The Second Bi to. The Christian Echic The Parsdores of Chiianiy 12 The Won of God, Sxpeure 13. Chisaniey and the World (Conclusion: Chrsianity and the Modern Word Notes © o* a 4‘on Terminology “Thoughout the text, Michel Henry uses French pho and phe rebar amounts othe sense of chese words’ Gree roo. Fot pathos chat ic domain extends from “anything that bells one” chrough “what x muflzed, one experince’ (incudig its nega infleconin some Tike English "fering to “any pasive sate or condition." The ad al frm-—which we spel ‘paket because in modern English pe has neatly revered the meaning of i oot, 3 tha i apps to the tha arouse fing rather tha tthe one who undergoes notion — aby 0 eling capable of feling something” “The author’ aptaliaton of nouns (eg fe) have been ese "Thanks to JF Koy for bir work on this tranaation,=a Introduction What Do We Mean by “Christianity”? 1 do not intend eo ak whether Chinn isu or “lie.” oF esablsh for example the former hypothesis Rather wha wil ein ques ion heres hae ein cnside as a—what ind of wath ic ofers to people, wha it endevors wo communicate to theme archeczticl sdb indiivns nu buraedhe eel sch shat hy come myatcios® them asian. We se ying to understand the form of uth a circ scribes the domain of Chrisanry. de mie ia which ie pred, the aie that ie breathes, one might ssp—becuse there ae many sors of uch ‘many ways of being we or fils. And we te alo perhaps ying 0g 3857 fom the concept of cath that dominaes modern thought and that, a ‘much in and of uefa in ie mull implications determines te world in hich we ie. Bur before ying fora pstematc elucidation of the concepe of uth, 235 eogaize the uncxpeced and brid th pei ro Chie tania rath in ol posicon tothe one we naialy tke day a the rote ofall conceivable ruth-—a prior pole confronts ts. Flow do ve define, atleast provisionally she thing we are ineroating abou the ma ture ofthe rth profes: at do we mean by “Chistian ‘What we find expressed in ase of texts designated bythe ile Naw Tatars what we mean by Cisinity—and ight 1, would seem Where dle would we sek the “content” of Chisiniy, so aw etlet on what considers eth tbe, fot nthe corpus consucd bythe Gorge,2 Induction the Act ofthe Aposs, shee Epistles (by Pal, James, Peter Joho, and Jude) and last ofl inthe Revelation atu co he sme Job? Were not the dogmas defining Chrisisnieyclabortel onthe basis of thi compu? Does north knowledge of Chistianiy—atd thal reflection ont oe sible “ruth—come by way of thee te? Only «metals ana of them cin ed, ir would seem to underandng of what Chany eae cetental core ‘This approach to Chinon. staring from the corpus of rex in which is eaten are offered presents evo Features. East itil a i Fite amount of razarch concerning thee vs and what ne migh ene aly al hie authentic rom when do ey date parca those chat "uc reputed robe canonical and on which gma wil ter be Founded? By ‘whom were they writen? By eyenenees to he srange events the rea, which gave around the life of Chis? Or much le. by people who ‘would havear leas heard the sory fom thee wicnese? Orin a subsequent {ree dipurae cements bortwed fom vague on tradition deriving fram heterogeneous sources and then subj ro an effort a ecnstve tion, amalgamation, and vention, to che pone where the very idea of Insure becomes disputable? Does his mean dha, nthe presence of ‘hese reworked tents, whether arranged or quite simpy abiated—eents ‘hac ate ulkimacely the prodet of collective imaginary much moe than registering of event that supposedly sel lappened we in fa ind or shes lef nor with sacred memorial to che activites of Christ and is fun damental words, ba exer with a simple mythology? Teed. any other questions cn be ied aboot these teas In what language were hey wen? Was iin Greek, according tothe mos quent inverpreaion. of ea in Hebrew ore na local anguage’ A langue is ‘ot simply means of communication separate Fom whatever aims Communicate. Rather nveed with male ignifesone that cnnor be ‘educa ro those of language propel speaking, language the vehicle of ‘he pace and cognitive schemas that deine cure. Wit rege co (Grech ll oF Greek oughta manser of inking hae nox only Grek ‘burl ign over the whale Western wold—hange overly Chita Allshe Aric and Plone inerpreason ha wil dtemine Chi "an theology fom the Church Father tos hiker ofthe Middle Ages. sae founded on this pnile. [the Ft rebucons were in Aram ot Helew (a which ae they have totaly dsppeazed), chen the irefuable Inerodation 5 references inthe New Testament ro the Old. which aabody desis, would bbe even more decisive, Paul clam to introduce people direct so Chit "any by subleacing Judaism, o at least practices and lin short. hispreserting himself as the Apostle othe Genie. othe uncrcumcied “lends elf to conove the orignal writings were in Hebron refer- nee tothe Old Testament i nt lmited to a smple istvielcondtion but inhabis the New Testament itself to he pot cat he ne instead of bring detached fom the Old (as will ein ce Marcin hers), onthe onvary sks appenting atone variant among eters of Judaic wings Such wetings Garanged scoring to diverse saa) have given, a we know to multiple commentaries, fo commentaries upon commenti. of which Christianity would be one among many its eros the snpe reap prance of characters who ave alley played thee role inthe drama of ‘he Of Testament, They might even be no more than the reiation of smetaphysil and eligousenties whore evolution and vata could be traced by erate esearch. “The second fertare of an approach to Chistian on the Sass ofthe shove mentioned corpus of texts sot only that it leads wo endless seach, Accordingly you waned o question che Gospel abou he sah tion of your sul then you woul not merely sia Kickegpads ironic re ‘mark, have wo sie the publication ofthe very la book on th: question youuu sil hae in pus xening ie aide and chim easel aso ‘cubic death od ey intemip before yu could obi from zo ‘many of bnandadge and xcgaieeueashe foxcndinanansneeto ‘he single quason sae mans. This is because fhe he awe depends pon. the rath of Cris ba precy o relation whavocer the th ‘thet aries fromthe anal ofteat ote hierel sud) ‘Let us begin with story. From the historical eandpoin. tc of ‘he founding ret of Chistian splits ito evo pars. On the one had, theres the exqueof she evens porte in thes text: onthe een the historical vii of che tens thems Forte fie. istrppoeucea terion athich s none ache shan ne concep a uth An aati ‘aticlly ime ificappeced in he woddassisblephenomencaafan.ch- juss The ysis hephnomeaan—the ict chat, big vibe, Fc could be oriced by wineses—is therfore the foundation ois abe Uviry Or fone prefers “objec” inthe elm of history aan obj tive scence signifies rwo things in scceaon: Rathi a phesemenon jm4 Inoduction vent has shown elf and, cond, hat having shown elf and thereby having been known (r having been ablto be known) by some ad by many has become "eue— the sen of the truth recognized By 5 ‘ence which called bjetivig. Lev us seaside a ccumsance that is pariculelyembarrasing for history ad ics concep of the eth, Les ppt ha an even sa Ally been preduced inthe form of ise phenomenon inthe world and thar nonetheless nobody noticed or mentioned oly ot in writing, Sach 2m event would conform to the concept ofthe tth of histor. ot more aly. onal dfinon oral, ame se fac of bec ing visible and ths of showing elim the wold under the heading of an jective phenomenon. Nevertheless, sch zn event would not ecape the ‘ouch of history it appeared but nobody saw i. Or ele shore who sa it hve ied wihoutleving ny tact Now mos cert then any ee that jeoncrm «potclr individual ra Bite group of individuals, ae of thi Ape thal cape she rh of iry. What eat se are not events i proposition nes tril hrc aot lye along "My Lingo nova is wor (bn st) ean an wold be toy mvs fone iapaed csv be pinata rate of mo ‘jadpnent: Berwin Chistian he eel torte oe fener. Kington du not eas of dna ot wih Sve pected arn rel ra aon fhe wy cenee SFist wie Redan of Gado Hashes ‘eco, hsdpa fog te we ten ara ot he al abr) Hone fhe Redan of God ons ting the wo rath — itp phenomena mae nt Kent with in hora Jigs dewos es oy Rein wel inthe wed nd wl ae til teh nce ave \owve Rolain? And how an we ee tsk Though only ne todt oourrchon othe wo To Snap nk omeing tharos no may intl ngs ths ng Serbonon two fay rm faded eye cise of ech ican panel metho fro acfing ta py fen npr cosa dpe Erculnekene anh ins cing aint ng td San foi dren sheneia over consul How ol Ge workum Maken ee concening there Cran. Sis cone fap others pds ee ite on npc Sipe ey geal ag, etch ey pops ‘por ping wo “The oe of te uh of Cian to hugo 257 fom aftoonedg ese bone fe mae teme ef Chir) tel ach suaon du aot ney ene th opps of he {any to tad of Ween ai reid ord he wo and ‘Seed sesrng noe the cps an sch wee Pe ‘Say bree ts psn bc to fl nec uf Chis oan rly frm of nol nd Ses) oo, find ise formacd nan extremely forceful manner by Christ him fT pr you Ft tee you eden ee tng fm [Rewind aed eed then eh’ ao 39). we The Tash cording 1 Chrinianity 37 ai pte eo emi ape tion of divine Revelation issomething we wl tyro cach sight of Bc an inal ficaley muse fis be overcome tha which a pie depieechoughe. fan posi facies rn divin eating. erase she phenomenalsy ‘Ceveething bat shows isl hough ic iselfinapsble mabing man ites his vine elton — esas she phenomenalin- ofthis Revelation Sal the question ofa «eis to divine Revelation does no concern us ether stor principally we people who thnk. even fit would inevitably be 2 mate oF knowing t some moment or other. how we could ative a his revelation or how it fame co us. Ahough tis nt thought or some other form of knowledge, although iis nth wrth ofthe worl, that gives ace othe Revelation of God lesa singe possibility pss, already mentioned as a simple Inaer ofan now eee wiper (ae Gad ended shiva ridation according. phenmenaliy proper Bim is nasi “There where God originally ative in im: sel. in the phenomenalzaton of phenomenaliy tht is his own and is ‘hus like these phenomenalination of thie phenomenal proper—there lone is acces 0 God. nor dhe though i lacking ad we cannot accede othe Reweation of God, Quit the eantay it ironly when thought defaults, because the rch ofthe world ir arent, chat what ia stake be achieved the selFevelaton of God—he elf phenomenalzation of pure phenomenal agtns the background of «phenomena that i ot dat ofthe word. tax oe nothing cashes of che odd and if we ask where such a alone-Therefore we arin the presence ofthe i Fundamental equation oF (Chistian: Gad ic Life—he che esence of Lil oe one ple she ‘ence iis Glad. Saying this we alendy know what God i but we do ot know it chrough the eer of rome knowledge or aring-~-we do not28 The Truth According 0 Crisionty {pon rough hough sine icund ft th ofthe wo) ther we know ic and ean know it only is and through Life eel We ean ‘now the exence of God ony in God, But chs observation i premature! ‘The asin that Life conus the exeee of God and i ideni- «al wit him is onary made inthe New Teme. Here we shall be content wih bie indicatons-—"Tam che Fs andthe Lar she liv ing one” (Revelation 117). "thelvng Goa” (,Tamaty 3) “by hi who is declared wo be lvng” (Hebrews 78), "He wha is ving” (Lake 24)— not wo mention the deve delartons tha occur during amore deve oped elaboration ofthe divine sence, and vo which we all exurn: “For 25 the Father as if in himself ao he has ranted he Son ro ave life in [himself” (John 526). Of the Wd thac is atthe Begining, Jha’ ele "ated prologue delat: “Tn him was Life” {othe definitions of Gad as indng his sence in Life as well 25 the many proposivons in which he appears asthe Living, people will ot Bl to cont those definition hat make reference ro Being, Thu Yahweh, the God of Abraham, lnc and Jacob who names himeelin a way that a be approximately analaed "Tam who | an” by al acount fete ‘hic enmenpe of Being, Reveatin als sys of Gad “1am the Alpha and ‘he Omega... He whois who wat, and who wll come, che Alrighty” (Revelation 19). We obser, oo. ha the concer of being even intrudes Jno sements ha iden che divine exsence wih fe uch 38 he fo owing "He who iliving Tn order clear away from te arte mse sive misoneepion that equates the enenc ofthe Chriaian God with Be- ing, and thus wit a concept proper to Greek chought—opening the path tothe gen Western thenlogies tha teduce the God of Abrahar otha of the philosophers and choirs (o that of Aristo, for example) —we must remember thar. reored oteukimae phenomenological foundation, he concer of Being is elated to the uth of dhe wold, designing noching locher has is apparition, is ering, which ices to deprive of any pe Uesnenee to the Tah of Chia thai. o God himself. ‘More precisely. the woud “Being” belongs te harman language. which is that of the word. Thi beau, a we have previously suggested and rihanna man cing of which cis speaking aswell s what itis saying abou hs hing) Such ‘making xen aries rom the world and ie os Truth Ta she exe hat the language of Serpe i the one spoken by people, he so “Bang” bony end, ‘aod fe The Truth According 0 Crivianity 39 en. onthe coma this an- sung is explicly referenced 10 God to the pine of becoming his os "Word his Words then given unfalingly sche Ward af Life as Liv- ‘ag Wan! —butbyeno-meanest“shexaed af Being” which from a Chie. ‘an viewpoint doesnot mean anying all. "The words have spoken 0 you ate spi and they ae le" (John 663): "Go, sand inthe temple court” he aid, 'and el the people these words of life” (Aes 20). We snl ve oceaton to cite many ether passage in which the divine exence ivexplicly stared tobe tar of Life “the bread of if" ohn 6:48). As for ‘ie many meuphors used in New Texament tas, which wil ve He 19 ae eniely new iconography and generate a specially Chri are hat Il change the couse of Western ar, they all converge toward another sth inthe phenomenological sens, dan that ofthe wold. Things do not spear merely az bearers of myc” signifctions. Rather, their wordy being acwally dale in symbols af eo water—"the water of ie In ‘passage to which we wl eum, der drink from the source of life, w= ing “down the midal of the great set of the ci. On each sde ofthe fre so0d the eof if’ (Revelation 223). ffm ff arom ‘What speci wo ifeasslEuraaion js theefore the that ice ‘easel This apparent eatology implies two dint meanings that we snus now separate for the ise ime. Self eeaion, weg ie conceas the cesence of Life means, on the one hand, chat ‘dan shat soa (od ics hee shar he ode of sewlation specie Lil dls fds ‘neatly from thacafheseold. The world, to, reveal and makes mani far, bor within te "out" cating thing outside elf. ar we have see, ie such away hare never show ie at ther differen external. inte ‘ing of radial evi thats the “ouside-tsl™ ofthe word] Hence it isdoubly enerie external the power chat makes ie manfesand hit Iswhere the entract beeen Truth and what ic makes tue inervenes— sad alo eaerior 0 tel manifts ieelfonly in is wa extrait sel emptied of its own subsance,unreal—emprie of his unreal that ames it from town inode of appatton rom the ruth of the wend ‘bala because itis iselfcar evel inka cvcation then Leis pasiblanly because ison modeofrevelton ignores shesunld and is k30. The Trash Acoring 0 Chrivianty ‘uni ining ism posible nh orl Living ponibe oly ouside ‘he word weve ancber Th igs another way of vein. This way cfrevealing that of Lie Life des nor rude ful what it revel bor leis ens iin cloe an embrace ht what i holds ya eel sil. Ie ony bres i os what evel in his em ‘ace whch nothing an pl part ht sand canbe if, fe embaces, ‘Cerone without dans oF diferencg Solely on tis condone pena paper aren peri Aamir ‘fav hichepesicnes and which is expesened. Th thn sevelation of Life realy given bi, any posible aly. And we can undersadwhys cleefrom the sat that ely of what ‘Sersorecanbeeslshed only the condone that make ica pei stl re calaed and ae thus incapable of performing het desc the works Where he ouside” ha ears everthing oof isl and sips i oft vey hander place nor power—ihete aon in the sence of Lifcanomedhing lik rely be ose. This it why. om now on and en i el have to tar othe point peter leg). we ust ean ies found in Heges phony —and in tb product such 5 "ros tenacious expen, Maoxsm-—befre demining in tun many fe commonplaces of mde thought Tei that Chia ig blige fom sy. inasmuch oe High fom the word. But if seal rede in Life and only in Lf, hi eposch ditegees the [pin ulimatelyappeting non-sense res ese n Life ox ney Seca wha Life expences J Ting merinced withou dtnce or any knd fees. ino emt J) ciel win the "ouside ul” of world in th nema une of that can nly be senha wha Lif expeienes ils The con eof ife~vho i xpesencer—ir Lie el refers bac oa more fu (Gineal conion oe very enence of Living ro mode of evelation Xv opacfephenarenly the shpat. par ative me Jilin which any cas ay spanner exes 1 Lenigudly because such the phenomenological mare of which hs evel iam sade tha we can that in thi reveaion what evel and what fsa te one ad these chi path phenomenoegcal ub 1 dnc of ving tht dens and conn ay conceable ef 1 hen my chat in he ing where ny aly tks pack—in the selésevlaion cha constaesdhe enece of ile and sh of God him The Truth Acording te Christianity 31 ‘elf—what eves isthe same at what eevee there not a disneion ve be apprehended (atleast in cough outline) berween the fic ofthese vermsand the second, eventhough we ate declaring them the sme this sinaion nor overcome by. o supposedly overcome by. an ifenicaton tha in Fac presupposes i Siilaly. wih regard to an “experiencing” chat ‘press nothing except Living, when we affirm that what experiences ‘he same as what is experienced, have we not already broken up what we ‘ad taken ashe pximozdial unity of ning? Bat these potential diferent ‘tions a8 wall the copula chat eercomes them, belong the morphol- fay of language and are ukimaeproored in the wold in which this ane ‘uage is the only language. Expeiecing oneal at Life docs sae. snes aude. Enjoyment dos not presuppose any diferences sim Tar to thse in which che word is born: eis homogeneous phenomeno local material, a monolithic active body whore phenotnnality I af fectvty as such The slFeelation of Life snot 3 formal sructute chat tan be conceived on the basis of ‘ouside onesel™ and in terme a its own structures, sine these ar bypassed, overcome while being muntined in ‘his very bypasing- Th elf reaion of lif its enjoyment che peimor- alecojyment sh dosha nonce fLbingand hol Godbiee i Aig Cian Gann ve ng es an ‘leven of Gadundesondinie pai pheomenaogial enc, ‘petal the sleenjorment of seolae Life. This why the Love of God ithe infinite lve ia which be eral vessel and th nel, ion of God enone other han this Log. 2am rr ‘Unpent queso are here gence feandilchiseuenc files God hime chen what ‘cuion nich Life hae whan nally bic ouneand recy a reltion dow Life have with wha scence mean y is term—with the subject of biology} Doan biology. which concenaes thin elf the spectacle progres made by contemporary earch nd sich poser cxrsordnar sophisticated and compen nethoologis, hed an nly new ight one? Doe che acai dna of Chita. ig encumbered by thelial considraons aswell yan obaete ind af earning sl ol some interes for pope today? Hw ean we think fponinsin ie iif Cin anyon of Tach meng he ingle fife? Docu the Greck cboration of wha consiuts Beye sere ted” ay like aa econ a atl32 The Truth According 1» Ovinianty {hamaio of ma ine of i spi aie fm ina ln animal pssesing gs reason and lage a capabl of thinking = ect, and tes leads mach ner to who we eel ae? And leads. moreoer. ia such away hat is impossible, even dangerous, ro seein man acting more han ling. 3 ‘This Truth Called Life , ff cabrio of the Crisinn concep of Th has made rch open oid feces in Lif Inches ied ih Th, (Ub isundenaed fomche a phenonatlagl Tat isis Tech Eads tania anda in eo eng we Sie pane thoe toms Lisicancizae which wold ean nothing tore thant mani ie hows fl In th cae nhng wo fisnguh cm any ce phenomenon, lm eying ta smi ‘cinerea Sch» popston would nc ol esa indrecinte But wed a lave uncaminedtheprblon of Hh, nly he proper Li, Tht which sows as och ony ng ht pep overs moneion por mien with which obing wo Ser be mnie ou, 0 phenomenon of any ore Bs heat Before making ‘manifer whatever it maybe, and inorder tobe abe todo so, manifesta fon must maa il in is put a ich thai. Before illsminating romething, ight shines in is own laser Iseuhen she ental quesion of shenomenalogy is posed hare dacoue che exzcudinaryaciginai- al ‘Te the reel concep of phenomenon that wil determine dhe curse of Wester thought—the incexpreation of the manifestation of ching, o, moe rg- “ ae34 This Traoh Called Life Thir Truth Caled Life 35 roo, she iterpetaton ofthe maieaton of his maniferaion at yet been born. Wht was own aout a man could be duced the in- rth ofthe wor auth whose phenomena of uni mete exreian of the daa of ensorypeceton-a aie under Christianity solidly opposes its conception of Truth Life fife thas standing upon which was ereced che whol set of anchropologial and re i, _ eds in Chtan’y 1 pheromenlogal meaning hes igi t Tous conceptions hat constitute common bel Whe Chri gh 1 aia Le daiguer sp Sanit sap neem shat concrig wha smo eel inant snp ration wt) te wed an ool selon tai ootselain fanatheshing the able dried rm ignorance. nd dos ot depend on anything acer but iahersencaon able “hit sa mange nornc, sinc in is megane defiion-—at ign Wi Se ec ea ee acer cr a “Though i heromeologea enc because ei heey Th Alb not ven heealeve epraenaton of ner witch area aigned poems Lil ih Gy cites 3 parla xg pie hi pejrivedenoran) in nme td ery fom wha iclogy tude. Wha: cancers bilogy—-wbebe ‘oninarypecepion Is his esory perception of hing aswell she tas do with uronic cre, ins of ane sci, el. of sear networks habia cabled among them an serving athe cheaper or eth ulimate continent, which ae psd foundaion of various way of juing eonng and crating that fariclo-istomething whol frign vo plenomenaiy. Crain thse ther conte she ielogy ofa given sce) a any moment in bis rene canens™ phys. mic rpc bnlogi—areal phe fo Thr common way of inking deri he caviar coon nd omens or er ako pheomen, without which no sence, howerer imately he eis of tha oc, Buc the tnching of Cet anor Chore ot opined is mehodlogis, would be ble ow sy nati bas nothing d with esses ede emp ad pre thing ue dives phenomena do ot ln a etaln low pe teal knowledge that connie the bedrock of a oie. One cul ay oma. hi eapcty td tears} Rath, hey me is thar puts the ery oppose, In the univer of rdnary prerpon, {Sci tobe sown, nd ur became he obj of poe node oe se ebro he esd despa the xt he an er, toa pore mance foreign o emer in thems they ing ifn "“Hesvea"In the univeseof perc, wets dea and |ine“blnd” And ths power of asain feign vo eens dao clothing devoured by worm meal se een by rue In the iene hems ld he tha blog sue the th of he wr percpion, dwelings Sc bul by peoples hand But Cre pe “The adcalopottian —berween on he one and, tbe phenome tel hat dos note ava. nd James ad Pal fame tht does no) olga mare of thich Lie made cleeaton, aga ath ‘cof delingsda aent bil by peoples hod tn onthe ote hand. the nonphenamendogea mate ofthe ements ‘And cis no only thing but peopl andthe actions va suddely censieave of chica or spec bila poperies ean em bey oe laws han hse of ordinary perception In she dig iam teresing bar unavoidable queso, fa of the reationbewer he 3p ‘ation of Lif ini unapreachable Ug log come the rng age roth of Cistanyand ht of contrary scene, won ht ing drunk ther caomar behavior curned opie down Tone te (Con ony appet. it would seems, conf Cri didnot kaow about ll ‘would be fre finds himself seated in the lst row the one who hoards money She marrow dace of eveniet-eny Bog, nd, ach being 1 deprived of his wealth the one who has nothing nw poneaes rey, the con te dicoune he poaed about He takes no ecoune of them ‘hing the oe who sth solange thay, he one wh ted yl [Whee declares na snore which eval eur, hata the should be gla base he ers, and ve one whe sli hap. The {Lie Joho 48), he doe not mes hat hs omposite of molecules nc whe krowspothing ows ecyting te one wh knows crying And even thse meg hisconerporris wo se him aon aan oF rows nothing fi ic inh, ro ste such popstione othe sino robe do ot heer cone im “euro ma” now of rir perenne iealoy ofan en ‘One might point out tha, athe dine Chris ive scence had not (Could the chemisy of molecules tlw more abou thes paredoes,¥6 This Tash Called Life ‘hich fer all conn he if f boty evry dy? Should we hin ‘hac ich dd voor ake Cen ile 2 ‘ue ofl be wad ane ben ed moan any apple ay his conepton of fea conception acorn o which or expe “howe wane hf wll fr woe ses sie ne sls (ake? Migh wee othe id lems or freely Canty a lect hese hing, cha i dc donee with och ter tat {ny eompaon bree hem makes non? Os ote cma tha ‘he ony one Lif th of Cr bic ab ht of Gad on ma tha oth sland iq hae sean ad, cone \etretton of Ged himsle—ony he ord of Crean ee ve Ben psig hat nC peope cw ting or roshng mach sb) New es propa the eee pee Let spe ht oy ine when gy hs chine emt in Sve progres. muming gorinc devin on the subj: of wha He alan th ff ives ely ey signee tends tothe whe alo een exes whic hunks cpl thecal mained op cing he hee ple mind hin ee, itl indeed be hat the laters ot or sme the mde ric and thie enon denied bya oe han re ‘hei f wae pron Aad snc enor eam hee fs pl iypters er we ring hi nea esi ae much bea othe scenic knowledge of non is colecine Gan acer een popula) clog for wha ie we conor nl eon fom which ‘tgs and which loge dernier dat fst omornich ior cw The onlin eae by Cae at he rato vente cet atin othe ew tect ak ow fn he ol sive which conse fans of marries Insulin ac Heer the Knowledge he hold mabe ce ‘Bitoni fh nner wad Seon he ein he athe ale roe fone indie oa other which sina of sng in unseal ropestons adie ited thereto ken, That ein it se Site, and she sense proper of ching do no ine the eal Pc ef hngs hese toy ont pes themida This Truth Called Life 3° wie contingent ucts ofthe animal atrewihiaus—ousfatious bio ndenay logical ganization. Yo know the univers in an adequate vay therefor: implies dha, these snale prope hang beanset aude asilusory et fe peep aero i rermearecremreerraial Pe mer ere remeron re SURER Ne mera bp escape) nee i cnt es plies—namely, che exclusion of che sensible qualities of-she-wnivesse, To rele mene ae emeT eer! ‘Sie diag cane eee ee eee Pia Lie cn] Con Sere oes oaths Rese ppcieees te — ro tty de ais acen etna neden oe ee at iaranamnra cae tras Sitome co ach piety tyeThis Tenth Caled Lie host ian hei posi nding at Les the ine ordeal tha vey Tring undergus oft fe—noting “ar raemble the very st Living” meaning he og seeason tht charts ios pre phenomenolgel esene and he eh in ‘the sense ent by Chin Phi coneuene dom not flow fom theresa ol. rom ts pages or sow Vides ut ahr fom ‘iil etal poral Ini agar dessin, having plc tele le, phenomendogal Iie in geen, ouside Bel of sy. CGatlean eee woud sey nore abet dco sin tough rc en tough aloe logy Adin ft logy nee enon forte oernchingec is noses of hye ‘ror ceeumsance slo te hat pea —bilogy nd ot, 1 bloga he ibe wih thee or ui of i ine —it pro ouncsaseencon el decreas oily what "Bok 1 gn gers dy" We mt kia word nila ee Yt [ime if ean rhs “Tsien teeta these Aram o of Meine sndin thine fC people ka nating sou i wheres the end tbe wench century before our amazed aad vaguely ueay ee che ‘ells begun i fom ec idde sine the weir Rahs che Canon tr tay dpe the mare: progres of wee, faker ‘ene oft we know lew nds abou fe more cca we no bg Few ening betes en hat eid hha log le ying ta under pain tel of veigon which scent tay cursed nd defied, noting wasomer of he “Living” He ‘See shown, nth boy doesnt yen that ease tou fave coat lens know what hs Living” ves vague ide of Buc io fy dow ss kati ut he et ideo) Tolpis hme now what ies Theydo noc know tio hi capac olga since ogy Know toting about They know Tle cwtyone dence thy. ve and love fe wie, nd te opposte torte pas ave ces andes expense of no de Fane chane encounters he Bream f dinate, the a Fath of deh, Batt smatons and reson the ei his apy hs oteentnent—al tho expres nl ord ha rust 0 may {epiphanies —re inc ee ony re appearance” “Appeals inthe rx pce ht there no ned wo study This Trth Caled Life 39 ie “pean “pre pence ote pena in er di tac an parton that ha oni ale whch ds coma om nim deca sot expel by onl “Appear” ears Sppaanc of sche hing eb o ha coe hing adds snc oxlenation here Tht igs oo concen hemes i theappevnc hte moder ef ese phenome a tur does nr the. Thy nee peeve chem in theme ws preion seinen diese Inthe pene, ore th thm thy sce spon ei cnr detec meron Theo: of sn pheromeralogial Lit wi eet of bgy is eae da dh Blog never ample and of wich tin ft bs ne ers pred by logis mae of eur tad fesse “Thiam abd eto meas ang tha has ep coed nthe noggin of earn oy in ay Sing cope’ din pap pf iy Sic prs Trin ura rdarton ine he phenome ology of efor or eanple,eabied by Chino ‘ear rdf orton to Bolg. cil ops es sich hve ee pred to beh ls helt pheomeolg ie News hr enphromsnlge mer poem este fe acted masa insane ely oot Sot it nce: pcr nyse as ofa prt cod slog ess ng scence ey wha cs he profes relic. The who marc eth wh ding lefts at nui sence tein “eg te ein ‘ecbing-nuce nnn tas sada alias sihlnd pendant Telos Monae, we me sick the ie enn of were Thee queion nl hence eth lowing, Why don fh sng oie ere spent inthe Bd fposomena ae py og? Astmpran i isk ne dca nd dewopmen ef oteaes a word. so thar ic never shows ise he wor 40 This Th Caled Life science has been, doe he Galilean reduction slice o explain why, par Gow lf aw iol from the ff ils aides mre from oy el of ec svergao Is ely thi ato aling out the se sible quis fing that has assed to ansh 2 the mame ime as these ‘uals therselies the sensibility to which chy neces ef back — and thus phenomenological life sel een howgh ti presenti enibi “ny as that which orginally makes if senile tthe “Feling OF onerel™ [without which no seven hing would exer el anything? However ler consider the world Flore the allan redtin— ‘he sensible world in which people ive, where there are ents, ods, and sounds. tactile qualives such a hard and sof. geile and rough. where thing ae never givens exep at clothed in exomate qualities seh 38 harmful or advanageous. favorable or dangerous, fend ox hostile. We ne then freed to rcngize that, despite dee sensible or aie deter rminatons thar rerun everything o [fea such an ees shar concer porary shenomenaogy bas cll fend before scence, the ifewarld eben) — "Andis fortis ezon alone that fei nc shown in any eld of eo ical inweigtion (epecily tht of bila eter whatever the impor ace ofthe processes of absersetpureston in preparation For 3 specif ‘ly siete enment. this fel of investigation has already assured the form of wos, having had atthe outst offer elo view and chs to the eth ofthe wold, Thur we are sent bac tothe decisive thes of Cais: wit tae the Teh of Life imeducble othe truth of he Tei thie eiprocal each sion bersecn the Trth of Life and tha ofthe word that we muse ex in more cle. Tn the word, do we nore, apr rm inanimate things, ving be ings. and even out ove Kf, 8 more rls silat chat of animal eis ie ering Beng bt nee i fe Uwe elec bit more on the {pesron share ef ich ings ei sigan ‘herent in chacprcepsion —thesignicaton “living belng’—and i i chat [signification coupled with an inesiive grap of thei objective bodies, that make ofthese bodies living bodies and make ofthese being what they are far ving bing. Bot grasping this sigrifiaion iby means equ shrcrothe pec oil fy menses in heed insu ay dato inion fei cpropond with ig en This Truth Called Life 9 ‘When form the signifation “dog.” for example by ug the word “dog,” 1 do noe perceive teal do Simi. when T pezeive ving, Eonfer 09 tha the signficacion of “ving” without prcivng thir own fei i sel as they experience "Ths ignition s invested athe iving being ad determine ts peteprion to he pone thst the ving bring ir oe conesvable without i To take anoser example fiom Huser “these eyes are perceived a ‘eyes that se these hands = “hands thar touch” ans. mole * Such signification: nevertheess main emp, incapable of conraiing realy. Whatever the pilsophiel ali one offers of them. chey merely signify ile without being able wo five irin perso, Here we should incoduse a radi difference berwec signications ‘clang to i and thu to the whelese of he ving and those reerng things When we ay. “The ace green.” we have formed the meaning “ted andthe meaning "ren" without any te or any green color being presen ele us asthe real” ice or “eal col, Like-aygnfcaton sasenl these sobesimatcheicabject ath emp inrentions without sealy ‘imihingan efitveinnition ofthat abc. Bat chee empty interns ‘abe fled in at any moment. Thief what happene in my experience ‘when afer having thought of green reo having spoken aft. Lsuddeny ppechend one. Then the emp igafcation i converted int fill ne- lion. which we ll: perception. dayempoiuicain ancering sing — ‘ahha semsibearnliihlemis saci schanging inte fildnin i ‘send Sich sigiicson for carpe "living ir napable of ‘ing transtormed ices el perption of le oro ponicalar if, Ard Pht nor bean tis if would nox evi” Be procaly ec capaho ving ut oa perception, of becoming ible in the rth of thewore 2p eect to “The incapaciny of moder ialogy to give ace oie eel is ot spec bilo sot pci to lence in genera and ths docs ot ‘ulefom the Galen ection from which his scinee proceeds. Thae iF snr impotence in any knowledge tha pens onto a word, mre profoundly, nay form of experince hat demand and borrow i ph omens from that ofthe word om the words rch But he pes4 This Truh Called Life postion that ever form of experense boro is phenomena rom chat Df the world wil ome to dominate Weer thoughe. This whole manner of ehinking mses Lif nthe sense we a giving it--in the tense Chie ini gives ith 4 Lining," This phenomenological Life thar ex rine uel this actual fe hati us, that inhabits each of ou ays fering, desires and fee, and above all the moat humble of eu se ‘tons, therefore consts the great abc inthe philosophical and ea tural radon o which we Belong But how could sich an absence go un dlcced? Why does cnr psen ial the gree parndos, unbearable Jal show who ve hie i, who borrow Fam a every instant, without ) 1 ee eee tsps eto enon bing \ nl sidan ofthe able phenomenaogcal Life his the sole ie which des ot cen "Lving” to expences willbe principal theme nour econ. And bea hi simulation lifes ao. in each ving, hao it vertable condition, dh conion rill the ame oken conta preyed sj in or sud These {uestne ae hoe of Christian oo. Fr the ime Being le be con cen wth a oc lined ln of guetnng: When a eadon ha ‘ered ih ceri oe in Esopan clue, how a such cle ‘een al funciona elaon oe een rey thax ou i wih tut pling he oon of receptions without making ithe eytone ft vou tems of oncealeon? The neers owe flsimple i was by satin, for x xence Gilde the contention ofeach and al tht vex. 8 fr this subaation ro work fort ern the celation by Water thought ofthe orginal sence fife and Living ie wat neeray ta his sation ber prado he er pln fhe ving came ose bee he foul ha ought rar cesar wi ed oh neve ing hai eral opponent rach ote wl be ed fr ging te Living of fe fore sfretaton of ha fe ‘hd thi what is Bappened sce ail anu, nd no dou sok ple ven before sate ving isa eng tha show lin the ord among the ahr bg and inthe ya thy oan the ober ngs ing on and aacquny sain with hem [rte ane har heme oy th ae dc oe ‘word ed dew ii chr from Thea belonging he world This Truth Caled Life 43 So ae Sore ee ee ‘hamster pore ees a ee deg Semen ccgget gern ated ee eee nee epee errno ramets fof armani lenges a ee esc ae eat 4 tng ‘ ope sand cmnot see le [Pssbieweemeemen ofthe yw he ance shown in he leuth ofthe wodd, we do not see and cannot sce lieve cannot sets I seing i ie haces Wy shen do we athe 10 she shismeaning being the moxemens oe il fife nel nee esi int vwouldl-appeatance ‘Weave sid sha sigifcatons concerning li, unlike thse reaingThis Th Caled Life things inate of cing nimi tne fig a ‘vedo pray Sow tan ayer et he Imps tr leap“ tei ange ee tra oe, br ogi of gens toe. Wh du Lame am iene own he al heey eo ee tring" ped i aa hi weet ole out fh cs in ewer hated, Tre [ive foencring en shea eed [haan of ngs ng toga“ i ra ft speon nmi tino + fc imponie or tobe ee in che rho he wold scone etn Galan sene in thc of se seme Peep oor chi eng ne ce dn, Whale fom ti ig rome prep, cher Oy wh hb pen vg Reopen pyle Phenomena cnet pec Wh ii ingen raced tee tee Sloped pemens eedo netera pce —thens ue oe per it xr emt mmc se The ho np sping svg ying St ning Ts esha ee tenon a fie Poros ‘sto tng bn an ler enes ign me an Aerio nd wih pd enon se he spies a ng Fring bongindameny kes reno it haseen sepped ot Soyo othe Lig i Blog ss phenome fee "A The concep fe and of living areachaiemeraphyscal entities, no gece logy he ifs he eons The fn sal hese ese he vil oe" he Te ing ity tt has shee il tdesnding ef lf of tpcand ale Nstsaly neha cl thene af th Se Pes bt no lane creo ih antiga alo ‘craton el ed omen daa of sera fhe onc Tee cone hsm of he ig of Ween hough wi od tose quesin fe wecan in ssiguan empleo Sia fe ory ef gf i ey nce tities econ ein of Wes. ‘rma ants on ors on ed wie eg pe This Truth Called Life 45 nomenoogy recognized (thought through and took to the Limi) only he Phenomenslogl presuppositions that had guided, or rather misguided ‘ir shoughe fom she a acatahy and ingeniously singe slaios of the Greek once af "eth of he eld ig de Th penal A) . Fat fom turing ue any fom the wold ais insight ths phenomenal concer ul wih nothing the hae oignal event in which his ini sproduced. ‘With espect ro the question of fe, the immediate consequence of these presuppitions ar rervelming, The Bis ithe ax that we kw ‘nohing shout a made of eveation other dan hain which te illumi ‘on of the world cu eal, The phenomenoloieal nonexistence of life in this radial sexe Texts bck o the sbstitucon exposed above which hasbeen ecogized 2s tne ofthe most enduring tai of Westen thought he chitin far [fe ofa called the niag-baing- Cerny this Being presents cane ‘eis differen rom those of any random bein: it has a particular pe ‘of Being, Lik ny being though desvs it Being solely from its qual- ityas phenomenon. How tevin Being shows itl co ws—how we ve acest i and, according how we have acess oie ha seve isle to ur ony inthe form ofthis being—is che question posed and answered in Being end Tine; "Lilet ugh nd of Being bat sell €— itis only aces ia Dain ”® nen ha te Darin x pendo dine he cnc of eos | ‘seen nominal Rented ee Me slows x relat snr in ond sgh als pecan pe Seen Lissaeninegne neat caapahan aos ‘Scherer makes oseal Litton he pth flow fo ‘tio miventwhnsmuke coil Bingo Nave a INor ifthe po llow yu neo em Me mf ar gras me isbece iets pes ion tate no wha pe ceo wba tee salt nt rela, ingaes aifead enema the condo of IR shrenc harkens ows46 This Tew Called Life ith oni dnd iyi ta! ohm burt een ee ie snouing rs penta mu een ee ier oer ones pe dl ret dude tenn ‘Riayat ee ede Fon recsenpl neuaitenweey shh Yee eel [Retest cnet win chene roo” ee eee ue! atl hws Watt spel ou a ower a ting al loshin Ears not nt (Shaan soil leigh Te let vont fi hang he Ed oo Sota eco esd fom epee tra oflving organism a objective empitlbeng ppeaing in she wold secordng the mode of appeatng speifc ro that world is abated without guetion ro life selene is sa zevelaion inside Lifes elini- aed, ce manifeaion ofthe ving tm longer anything ots, i ee, than es exteralappeatance in he form of being ora living organism en- owed withthe pasulr “ind of Being” ha if, educed and defined by the empire properties of his ey has become Sich reduction, snr in appearance ro the Galilean kind ad ike ic conerned only with worldly phenomers, isin ft wel diferent. The Galilean reduction ha. n principle, only a methodological significance it leaves ouside is fed of nee the decir phenomenological question of knowing whether ther exits 2 mode of relation other than hain which he phenomena ofthe word give shemale os. eis rom the radial gon of ch mode a eelaion sha Hedeggeian thought process [isc mode of teveion, a3 sf evdation foreign tothe “ouside” of| the word continues che csence fife, hen is negation signi noching Jes hun theimpossbily of ny forsale and cus amounts to he mur er of ife—noaciealy bu the in rnp Tei his the aiomation that if at eas "spaseuar kindof Be ing’ that case problem. es indintie of Heidegger: embareasment hac his approach rife obliged o pure diferent pth, To the extent This Trath Caled Life shar acess lif eves Dasen and aks pce inthe word he pil sepia problematic of life resemble the scent approach more than mh wi] Operands rg eps cose fom he ‘outside, andthe objective proceses of which the are these chat Farin ‘he material for analysand impose 3 metho. Like the biologi the ph losophe then chose the simples of oganisns protoplasmic single-cell estates, to sketch by means of examples theory of the organ, a theory ‘whose ims nor so differen rom sat of science. Moreover. iis rom i ‘vee. fom the biology of his day, chat Heidegger bortoms the knowledge ‘he uses 0 consrut his inerpreation of fe: Although regarding cert problems. sch an interpretation may have tits command more elaborate ‘onezpts borrowed from the Deen analyte it doesnot escape the apo ino which scence its tumbles. ti nt pando for somesne ala d See es hd latin th cha bs tly xtra and lene ne ei ig aback nea atng esr) de Aisfesur atau ling. ‘The application of this tory exravgane methodology leads ur, then, to some dihearenng conclusions: from sow on, man mst know nothing abou his own if, and te if iain ust koow noting off fain onde tha single-celled organi can become the new masters of our undertanding oF i i That thi ie 's parc of man, wheher hes understood asa ational animal or as Dacia, shih could only be a living Dae wth hande ro connect him tothe pesencathand” (Vranden o tothe iadysachand” (Za handen doesnot peeve life from remaining in him and for him an unlnow, whose mystery can be only paral resolved by recourse o protozoa and bees. And the razon forall hee aporia and paradose and sbi « that only this external eatin wo objective ongaisms, thai inshe ‘cuLonby he seo uh ie secogaind ache bese af uth ust "Cea mabe cack of hen nigra oe onside if inl sang and tial lfclation fade isle. How fr eh edema poe wee when Heist o> sieving Being fg some cing subj ove af rion ‘has focign specials Darin—but a being withinv SB This Truk Caled Lie despite eveything power tha alone capable of een dat b= ing fom sone so ing o eol—of woe dead bing, An nina b= ‘Berit fa the capacity vo move and > rac oie mali This pay is fremont hoof being fled by ae tml of ing = [sn wih an eionent, and stings environment ips oly inh xm of Binge Te i uring cf ive piel by the san,isopne aca, nsuch way hate mean acon i > it and dermis hor ts Belngin-thewon, a Being she word now irl othe animal tha ce fr aia aca ae all the props; which one dnc, n ignorance of the mode of evel Son ops oe Thos the iling fhe Heep inacpion ass. Ein of al doc not conser ie 5 phenomenooga in is eet perth melee olegatiewntic {Grew atom ote eng, Sand, when hs powers enced ee tenor undecod ier ni orga off os bginton. but 3 fale mode of only krawn power ofmanifietion, Sof Bengin- thewor alte sana nan esa Dera iving thingis the elon, sen of Bangin wo pen othe wold depth fons ken by his lan, hat emai enigma, And sl more aig whe expayo chev, sich nn na Iimlt-e ben sion of nef nd eho beable oat! nly the tote hi wlkimate mer sic cone co ant that if emained the poor relative of Western thug the bjs of ies dadsnd Wihowr mening exceptional shiners for mystics who viewed ie atthe loess authori, Row cn we forgets “ruption ito the foreground of European thought when Schopenhauer published his major wosk, The Worlds WillundRepreenaton in 1:8 By |, piety en soma sel pr oe peting ofthe mold a i had rece ben edfined by Kane in the great feneval of rial hough. is hi truth of the woe ha Schopenhauer ‘getoned inch an nopied way, nob ignoring, ba by radealy sub inating to wharf elle wil which jae another name fri Instead of leg to ahiearyo& debatable assertions, the determination of the ete worl of tepreentation bythe inepresible power of che wil leis deind real, trough the neared of Nice and Fread in particular. fe 4 restblshment of European eure on emily new eerie meant aecingles than the manner of a> Th Truh Called Lift 49 tions hese Fondsions a spi bys ayo thinking sbour res poe tha a fc ode the fae hat wai of clare wil ind themoclve ured upe down—lrerire, mori panting arin general, cinema, reach ofthese ein the ‘ofthe peter reste appar she exon or erence of ha ofthe ullandie mathe pon of remaining annie adhoc "The mot remarablecharsceitic ofthe advent of iin the Fore- ind of modern cultural preaccupations, as dhe Schopenbaveian tide gel Europe ia che ial decade of che uteteenh cennury and the fo rvo or thee decades ofthe vente, fis however the denatratin station of ie elf, xdenscurasion so rious tha i reed in very destruction: Thisingubr overdo oe in-deahseanely (ite cst beg del TR pion of the sie power of eben of is taraphenonensogcd Eines tro Bes Sehopeahar raer hin or Pra, hapa ease la hap lreireeen peeenon Se fc of big pas befor a oid of the werk which ian och oid” nial Sst dof he pve of coping ed ough li oof atone od) tnt uncioiou A Mind an-unconcos es shades (ening wit ices wher entered ana st le Ants ind-ancaacna poner eer chon bese Sthoer-sine injeuadocurwnyoning ills sane osnedhesutcesalcatraehe oie {s2-0 the pin hte conc, ow min apes a ei eet ae eaten” Cie of ich onc ha en theese Poli eHow could we ox ng te eying ik be vce he dive way of ning He eS impropey sed ‘eller by many of oe who sink iy pan mms comin | ‘cing io mate proce The sl vic pens p=w $0 Thi Truc Called Life + epticuaes ewenthe conon fhelingwith bing made ar iveugh igh ver and he deen fhe phenome ay pope the apy sbesng its ln nd iw tll oo emf tis ame tigre we he sd ae he me Spiel pnp oft unan arby spsng ita be cps tore Teepe and le, by oppg enc LEC ony Jil nay ke he procs wo wich Gllen ence cre Un Ire dene sof ping ete commen inet de inapeary roca pheromolg of Dy woo sce sod ine, Chia oppo wether dung cn niles vention fies ath Aristca tumbet al peiguinge nl fhe Ages who cha {chris wed am te Wynd oh dhe Lit ou). We Begin undead a en oh pops, hough we {Convene in tt oer Nos ery do Chita spins esc Sim and psi ofl ope gu Cres phenomeolgy. gn Scoreboard apa Feud om beings nd [Rtcotsdeus cn phenomena [Tah Hears mor Bn “metal econ ar Th Lif The pineal Rao cevccrpling foe rotiogen by enblag topper and he tebe bt ine edd weal non nbc tpt hing har pers te werd and ves ohing four fables siya hat aco oe eae hn Tubal enone dogo wich Lis conte of the penal Recon, hoy ft ere of Go fed it ancy now cone an ttn on the Bade of Lif 12d ao x covtianed by of man vag hor we eu pertaie esi nahe cure ihc corp tl an nay eno ‘Ter hug Inthe cae ons cgi in Geman Terenas nan alvin doe ws Lap ty th ‘anand lnpege se aver lis pel ha le ‘kenmore es han har aes sums Hens Ha Aegean hie cn oly ncn ngue o prie (eon inf wha peta (The oy of Her Play wayef pave een dain bat at ete ceeiiheetokeseling rmx han si) ees med) fogs Chincanyonthe coy Ue etn ma, wich 7 This Trach Caled Life 52 dean a heh marian of Troon Ls on nn tering ae md eotinnnad Seon Bot—and here sanoher absolutly decisive thes of Chiang Lis equal mae dha man adegstey nero vig Liar than theliing And dis hess appa Gah L Irish ewo decive hess of Crista tar we must Bex oc ifwe sil wish to undentnd a word about his Kind of cought oF ‘her. this reign that is Christan. “To the extent that Life more than ma understood a living. is Sceaccding so Chesanis she wene Slihesame 2A" God mo ‘To he eens tha, God ims Life precedes the living, i ia im, to, cough Life ehough he ettl and ama pczs very Lifes made, thar we must make 3 sar ‘The ladon af Liesoshetining edhe cena thi of Chrisiani, Such relation ile, a ns en ad Sn cn ingeacegnnde Lit geerer oy ceed ne i Dia gevaion fe ingen be colds Leah ea Scope enadning na Lista nape oop eins ‘lt ne Cray cle Ge ling sl Ligh or ‘rth lenge sah enema fe Ii oe ‘Son ofLito ning enn nie Gad ime pode fronton fe Pc Unga te cores Livi version sg Schsrcnion connote Codieaonp wi eb ‘hiondip wih mont dur the pci of amc Sasvtecocel Gudiel{pneton Welch terete transcendental man within the slegenernion of God impli e enc) Son within reuniting ‘Whar Lite Ling Cini he born Sn, othe only Son. in Hebe wadcon the Cheat Meech ("5 * + of Lifeand charafGod azeare ‘What ir generated in Lifeas man. this toy. at man hel tells “So of God.” Absolute Life. asieengenders self and in doings, engender te Fst Living i what Chany cl ater (Our analysis must herr olow ths pth2 This Touch Caled Life 4 The sel generation of absolut Lif a he generation ofthe Fist, + Living ofthe fasthoen and only Son”—shich we wil el for : ‘estos be explained later, (he rascendsil Arch Sor 7 TheselF generation of abrlute Life ste generation oftanice dencal man, of is eansendentl "me" of is anscendertl go—or the generation of man x the "Son of Gad.” je In borh cases, we are dealing in Chistian. ih eal Seated eae een [anyone on earth ‘father,’ for you have one Father, and he is in heaves?) fone eee “=== 1 Self-Generation of Life as Generation of the Fist Living Gout a wlLsin mas. Tiss why the eliidstion of what Chrisianiyy ‘means by life, more precehyit interpreaion of if st phenomensog ‘alin exence, ssl Without rigorous knowledge cf ‘what Chistanity cakes ar if. sucha teaching is educed eo a tise ef ‘enigmatic propositions barely head, and only by “blevers” chose who ‘make such aerins without understanding thera. On the oes hand someone who penetrate the interior exence of Lif, the enigmatic contr of Christianity is suddenly iluminatd in ight of such inten that any ‘one perezving ie in thigh finds himself profoundly unsetded. Every thing thc appeared und thes tbe self evident thie slid and eran ‘world in which ei hardy pore noc ro believe, the things chat populate it the ars of men tat frm the sbjet oftheir everyday cares and pre ‘sccupations. the kinds of knowledge concerning object aswel atv tes, the nework of ences developing today with impresive igor and Pidiy the technical prowes tha resul—all hae suddenly rambles nt ‘nsignifcance. Hoy canshe mysterious ile of Goda fathin ascent “dogmas.” be capable of producing in euch an lfc Honccansae per niet in olerco share iit Reaion and Bad ounaaes andacned byt These sue psi he qusinnsaf Chistian touhich weaseal ‘eayablean gee gasl answes54 The Self Generation of Life Hci hn ee enone Li wns sence ofl tha lives, This does or mean an unchanging esenceor an ideal hese lik hs of ace tha is presen al eles, bu rather an ac ‘he cases, deploying self with an invincle force 2 source of power, the power of engendering tha immanent in eyehing that Ives and unces toe vesi ie, asic ei Lifes th of God and siden with Him. the Apostle could wit “One God std Father of us al who i over tl and though all and inal” (Ephesians 46) T he exten that Go alone is chimique [if that generate al living ings. Chrisiaiey appears as 2 [nonothei. (hat sepaate it rom other monotheism (excep Judaism) Shovel st om the rational or nacua helo in which these mono thems have ough Fer of expression fable o zl all reasonable peo ple he chisunique God isnot shought by ‘owed with ll she conezableaushuss confer on an absolute pou fran nfinte Bing a th wa fr shissson serait the Caisan Go has neshing jn common ith th infil gre Beingof Seine Ase, wich wl be ‘Mler up inal the asic pots of th xstence of God and wl eve thrill any more tant dou wih Areas prime moves, or ee wth theanhor ofc bs ofl poule wo or with he simple once of ltiquc God with whom no other wl tere becomes sor Cire ecve ean that God i ot something ro which our hough can {provide aces. Tus any sonal epresein, ven more so any prot of (Gods eres, abd in prince—beatse wo poeta ales (Sake sen inthe igh of tneuctbl viene that horizon of visi fitch rd ann wih iene Wei eo Ronco eur otis pont? 1 pes mow bosk ia TY God iL then the ft ral othe phenomenoogialanass oflfemake posible onder he indent apument of Chis iy. Gi never eg shown ne wold, we have js eles there ingot pect there alka in th for of soy ig ticrions tuple wo djetve poceserSgnifictons whose igi “Guns uncles longs ne wick tothe appearance ofthe worl and SiG cknorgin the Alsen fm the wo ie hur ao abn fom the Bld logy. hich sa wordy on Hence the quction ries eit bt posible of ecto Life that sc ay, 0 te exence of God fhm And fo, whee ard how? The Self Generation of Life 55 + The answer, according the phenomenology of ie we have sketched rs 8 fllous nue da ve accsea Life sl Wher? Io bile ou? Life implies a decisive presupposition ic iLife tulé shat comes for in ite icon a ut. o rather he dein of Ti Whi let fe eth achieves revelation: and ul chats evel ‘This because ie Hel that oily comes Frc by el, inasmuch ait self evelation and i comes first. Nothing and no one could ever, came forth ifs coming forth in Life did not depend onthe very coming forth of Lif in iselF—and. beyond thar ifits ming fr a fe were nee ended with he orginal coming forth of Life in ele. hand. nd she posal of ening ata lanship wich ‘seace-aue er How does life come fork? How does the ving thing come frch ine Since the living thing cannot come forth in fe exept ot ‘he bass ofthe original coming forth whereby life comes Farin eel he first question subeumes the second, "What we must steadily rule ou ofthe analysis of eae lif we ‘want grasp life as coming fort in iselFand moreover. o undensand he sry renting he web ben the ie of ie—syng sample fit ita hen ing ths aon propostion apices ‘eps ren though we ne pecing of ein human lng which thar ofthe world—which is precisely ha of Being) Liliane Rather ceun.nddoc not ruecccuring Thisinesantcomiapallicisiter al eoming forth inal proces withourend a canstane mesement In ‘he etal fallin ofthis proces life pangs ino ul cashes agains il experences itl, enjoys tel. constany producing sown exence inaumach a thar eaence contain this enjoyment ofl and is exhausted ine Thus ie opsnuousheangendes ad In this el generton who fend the acove phenomenclopelefctation ofthe coming into elo? (This was precisely our fist phenomenological approach to life, is deB- peo J that Life falcon, ob anne in which it does soi sheconcapeaf being, Arwe hae deady ob 4 1 ey56 The Self Generation of Life lifes plae sth coming into the epesccing of onl wii wich nv conta ning ede Sarid by the comingin-ine fife and Cotpleing the saperencing once” elf proces in which what Caperiencd occur a away newly experienced, wheres Living resides in ths rots what it aay experience anew Lis aaelmovement ht i:sdLenpeiening nd acetone inhslberpaieningin serio ‘nein chan fom hic slexpciensing mosement ning omni any fom ci adémonng lf ‘putnce. The movement by which ie dos nos ce ee it ll $n hur to ejoyment of ache mover fs owning which sa doe nx cea ne debe fom oe bt rei cea wih isch thro the procs wich the ence fe consi. sclegeeraon ‘Sic he coming ef of ifs icoming ito the “perience an whic, when experiencing enjoy il Flows that this enjoyment of el his feting of nels he ee ae fy con ‘erable phenomena Pu the coming ine of Uno mete ‘igintig bith of phenomenal. that ies, of even) In tun tnetinatly eee he manner n wich phenomenal phenane ald in hich section revealed pator and in he afte ofp Hens mignon ae “wo experience onsel!™ means ro experience wht iin Beh, noehieg othr thant which expres Thien. Su nh expends cheongaaesenceot lpi And ow his oo. ‘a no longer cape us In the proces fel generation of ie that i he procs whey ie coment own. ined in ell epesienes oa and enjoys an eel Ipei impleaed a she condition wrthour which ad oud f which no poss ofthis sor cold eer Be produced, Ipc tno simply a condition of the proeasof Hck fever: vie win sth very wy his preached: Ths reed conjinly wth th cong it elf oie ia the exprencing [ite andthe enjoyment el. the orignal and exer py fom Jebichsheexprencing lf derives ipo thee which and euhich ver experiencing comer bor Thi proce whey (fe generates ai swe know. phenome ologia proces) Life generates elf inasmuch ait penal il ina phe somali inthe form fa lection. Button bras cule The Self Generion of Life 57 ton produce and inofarasicis bathe posewafcigenecaton Fone tht thse living af ie sacle laws he guocess of el-peneraton of hie bee even! ih sense da is comings n he expiants ins bc, ts enjoyment af ise. The pathos ofthis enjoyment eines the phenomena ofthis comingintoiuele, the concrete phe Bomenslogi mode according o which. nd thanks o which the process of lie self generation becomes thar of is sel eeaio. Because an org Final and exes Ipaciy ir equred by she process of if sl generation, it alo belongs to that sefsevelaton, Moreover, the Ipsity in whic if pebiibembrce takes plas, generating self by experiencing sels he “enceephenomenolgie mode by which this proceso sel generation [sproduced ats own sleevatory proces. Thus seligencitan abit io which dhs slfgeaensan sachin all ‘eetion Thiago andes pain belongs sali racaion Inasmuch ste proceso hfs el generation. being achieved 2 ts proces of elfseveltion is aetaly the same process—ingsmuch aie Tring ats ito the self enjoys rael—the pity chac i engenders i also an ative proces, anda singular ne. Ie singular Self that embraces it Sell aes nel. experiences ie and enjoys icf. in such 2 way that thirembrce of ela which dis Salfembraces pels nodifent fiom the iaheace in shih ie grasp ill possesses bing ply the ode inwhich indo i and dus seailfie embrace nell [llecuatinn of i on sl ttabeace, This singular elf within which hfe embraces ise chs Sef that, ie che sole ponible mode in which this embrace ocouts. ithe Fist Living ‘Thus, inte abolue vl generation Life generates iia alt He hose, bic ithe lbaccomplihmene ofthis Lifes liarcamplihinensin ‘she foun of ellscaation. The Father—iFby this we understand the ‘movement, which nothing precedes and of which nobody knows the name, by which Life is ese nto sel order to experience il shis Father ‘terally engenders the Son within himself, bythe ater we understand ‘he Fit Living in whote original and een pseiy the Father expsi= nce imal Given tha the pres of Lie slgenratian cannot come aboutye , tpg win his Sn ie vey mod io oie hi ci Nine ert eon tase ies ie, pret Forte bp Thi the ean el Son eau nt iow ning Sono ml town han. wee on fo eben he Oe wh bs she Orgie every Bennie On vo engencednewy prcihy he ered mall Ges ha eps of Teenie de of ceo ten hee ‘okie pis pata! “menage Sooke ‘ovale of elm Lgar—a he lnk ene etal tel brig a oee (aul the phenomenologia ubeeance of thc iis jtsemoional Caracas eejoynen, Given ha therein one Life and tha that che proces in which ie ereraly engender il Is unique, then wha is en- fendered within ta the mode ofthis slFengendering is also unique. the ‘Unique Son asthe Word with which hei denial, inasmuch a the sel engendering of Life it e-revlation. “Tha the proces of Lift self eelaton engenders int he Ft Li Ing asthe Arch Son is what places us inthe presence ofthe concer of an Arh ‘Nesta ung nine dementn he png of hile ‘ie uces mig oie linpedinic ei We Sees uc-Sn ha Arhbink datashepocefable 101 fe slegenraton al nscendenta.to 250 disocinte them com ; ict!) phenyl or oll pec Shmigh he paca a | ete chacteon wl ony ems on The conte of he 10 sadel chink begs oni ote ch Sans te pep fl ony ons eapaony pay le thgh oh yo ue! kph of pence rom the op ofthe AS ae pnd te eee fh er ong andy gly fens ‘meaning, ont cht manager to sver the oninaryconeep of hw he cot of radeing sc arngean “abehom scngthe cnn hte meee in Bag sean okunce Inte way. ean ga fom rnc cto noting Btn thee way at Beng tiv tn nh to napintas ety Gs ly (asian —in same wy opin pl ply ong meh hmmetay Tie Self Goneaion fi 9 sepia ms hata trast Back soe phecmenslg, conscious of nots the statement ta.come nto Bing" shol be sani sen phexancaalagially Thus “to come io Being” would be even ss “come nto appeting” meaning scoring ro Wester though, osha {iin she wos ths acme ina she sed To come into the wor ‘isha what being born ignfes to xh of ws. pilsopher ne ‘And iis here that Chisanicywholy break with al the ordinay represenations and concepons of binh: inthe world according co Ch) tunity. nest is pasible Many things come int the world thats © sy, they appar in i his haion of ight tha ich word. ns teah, They appear and disppet withou ths searing in any may cov sisatnga bith or this dsappearinga dest, unles meaphorialy. Sons were thee onthe road, and then they ae removed. Ahouse wa bul ard ‘ow itis un. Ar chat hd never been seen before appeared ine fimament, and ohes disappeared. OF none ofthese thing. even whit is making is apearinee in the word, do we sy that it isbor, Therefore coming ito the word a such cannot imply a bh. We ate saying ot only that many of the things tat come into the word ate not theety born, Bu. more rally hat she pei caning ine eld adetany cael ic iii re tha in aie of wl tac athe ff ald ane ie eng pada ifs Ta "reducible sche el’ We cannot sy that verhing tha comes no the wor wilde there, bu rather that eerphingebasmaniae inher For ny ling to come for god int the worl and to no loge be anything other than what cited in che word Such, amount belg offered a acadve. cadaver ius tha a body ‘recedes par extemal, Whea we ato longer anything but some ‘hing ofthe wel, semething in the word chat is inded what we wl be] before being bred or remsted thee “Tabehomn ic notia come into ie wud Tabe arn sa come ian le_Wehave wo undentand this eaerent clay because ie cares a leat ‘oro meanings. of which the more obvious is ar the more een. To come ino life mean. of coure to come to lifer ete into ie cede to this extuordinary and mysterious condition of beng lve now. Ths mysterious character retest the phenomenological tus of ile wien _wehave set only uched upon so that a more ada luiacon ofthis sans willbe one ofthe asks off phenomenology of bith, which pos6 TheSelpGrerton of Life bl ony within pheomeolgy of Batis eoed mearing of the stent“ em in if that shld pecepy us fra meme “ocome imo ihe mane ha iinet mo of ove ta sts coming capi of ing produced T coment ie en come Jr i raring fm in sacha aya ie rb pie oa {ral asienere bor poi of depreBy pig one ete x sein is within oral reuposion oof hich omen lik» bith son peal we ate in oon to undeand how bit zetia ther mods ow i engender thing and on he basso il Tis ei quoion a i ben awed byte ty ofthe genera fhe Fi Lving itn ths enerion of able thevomnoleg if, Wha was ent eabled wa tis abn if Espns itl inan cae pe Sl cael acl and 25h choy St epneing ei ae Pes wihincho engendering the Sondre who} hc he ae erect erento th Roi wikou a Lvng Nov ving wou Lig We shou ety i engendering engardes ving bea why woul thstving cng ber one heed orth one hee And why weal three non sch hing re tan ee or malta hed hy ‘oul sone ae than hat oe eh fe We soul ined ny engenders ie th Living hat Lif eli din el gending ‘And his is why cat Living she Unique aad she t"Thazmga,” a Joho aye (3). Ler us eur othe content” of Chistian. We cam beter perxve now why i cerinly cannot be reduced othe worl exience of Cist and his sory. as atonihing asthe ler = Redoced to that soy, Chis cstence presents eo more or less conrdicry characteristics, On the fone hand, rly isan extraordinary try. othe pont eany whose Smaginatons enor get past the ground lee ave cast doubt upon, ae ing ita he product ofa abusing imagntin of whic shy themselves ste so cruel bre. On the other hand iia sory tha takes place inte world. and it sips ili the fog of ne wor ruth wher any ine vidual existence is eced, and likewise een thousinds and milion snd lion of them. Iris hard to finda mention of Cis’ exitence inthe hie ‘orians ofthe period —an obscure rot in Jerusalem, perhaps. This the ‘conradicon: berween the astonishing chats ofthis stony ad the traces The SfpGenertion of Life 6 Ich ordi ot ee in hiory—nhich, dep ini preensins, snore raenblsafslunde han an spac, however wes 0 ei Fore hacory and more genera tothe wo euth the "om ten of Chistian consti he near of canard tl ther and he Sn, boven Go ad Chis the latonip of acne Lie coal ving hinge the Father oh son of God one the tchtooipbeeee he Son and sons areca hrs ad Uvingpecl the retonsipr mong sos. ving pope nd arkind—eha eed dn pilwplynzaiyecun|One ci citeron rhe erase anion oftich rani the pst forge ‘its foe been the ahead Archon revel br abe tween the Father or the AchSon and oss) On he ve of ie ‘Sjecinithe question felon among fn meaning All ‘hac os, chough ofr common aad oervhtinng caer inser then ou of tees of esomary sprernon sd de ‘eine the fom op 0 boom: hy a onion aoship. ‘rested more positively. ypu Lie snap Navas often pie inch hss eilon -solfchat is constiruted as relation with Life, chat diaws isessennce foun sin + Wha aration hat draws ieee from within Lif, and ow desi ifr om alain in th nary ses can the nk ‘hres rove er Ba chute peat of mach ae ‘oni phenomerlop. he ouside tel tha place the tems tne tide he ther ile eal sues ts phenomena td thor hr ny and thor he nonshipl. ednteeeai o ‘skh But when Tatas experienced and chs enjoys al. he ink ht ier el ‘Snot out te and has des no peri ay worl The nk bat nites ie with ine ithe phenomenolgialsubance of eis win lifeand within alone ht oy oF ang can “experience hems\ G2 The sifGonenton off inasmuch as“Living” inhabits ther, Bur lif is noe a phenomenological Tew hese as ina vers ow everthing at living bates 2 sre of “in ‘etor world that would noe decide whats evaed within i any more than the world of ousidenes” decides wat apeas in is ight Life, a Javea isa proces and this process gensates wishin eal living ching. [raking ofeach of ther precisely what i's. Life isthe relation that ise generates town “term” The content of Chlsianiy isthe sytemarc tnd moreover unprecedented, elucidation ofthis elation berwen Life and tll the living elation chat is eneracon oie such ‘Whats oat sete generation ofthe Fst Living within Life sf gneration, special he elon bereen ater and Son, which con Sut the fir and man important of ee relations considered by Chris ani, The radial phenomenology of fe developed hee has supplied us sith the ley to understanding his excel rein) If we consider more esly Cheianitys content, we se tha ie ather/Son relation not only fronsares its most xen ernel but te aio the suber ofan ex lic discourse namely. che constant discus bald-abo hime od ht efi a he aly hing haz mae. The only ching hac mates isthe slaion of all mankind a defined aot by means of thought but by Life. And this salvation cotsit esc 2 "beleving” what Chit sys about himel that sto s5y—and asthe problematic of Faith wll show— ieretepine se gh esha ae ol defies but rather of rendering it consubstanial wich he Truth of Life. Limite phenomenological embodimen andi its enjoymen} So ar accurately ro explain the inally increible discourse chat ‘Ch holds about himself which constintes the heart of he New Tesa- ment itis necessary to havea dea anewe toa prior question: Who bods sey and by wha ight? This puectly dhe question the Jews asked Christ, (Lets ote in psig hat notably in che Jokannine eats, "Jew" designates no Jews in gncral but those among them who did not | ecopize Jus ache Mena i being dewhere understood thc those jw did recognize him or would recognize im as uch are alin the ma Jory ews a lease in the early days) Het is the “question ofthe Jews "And while Jesus was walking in the remple cours the che pies. the teachers of hea, and he elders ame whim. By whac author ae you ‘boing these things? And who gave you the authori 0 do them?” (Mark so), We know by what Stout Chit avoids answering them oa this The Self. Generation of Life 63 cain, sd tem back a ue dbus hn ei Topo ewen afm ne) ote men pe tte eqa (We dort knoe “Then we ou bys tur Tam ding tee p39 lo tas conan whl ‘Crepe ninety tes ad lina ewan tila prety ena on ean land epee povion wich nflngy es teary odo he Chee fereegtlyeeterropsAbres inert mmatrinh rebar tn hoe Chit dog een quo Wo su thn minh ge Or he “Wh den talon te” TS) hod cel i femalflon tne ye“ deyoscane fon? che pai Daomce = Regard peiaage “rth ue! a it ded nd hen eden ered vlog in pre deren oy a agent ned ‘Sige Lae bing en que non lero bul ‘Tmehingone wel tetempe olan by ering metitone ‘her twlng to wr and ua fs Forel by Bly ime ears pil and ed of recon, wh Chit ton hin wil en is endennacneoteh Weare Sst whe oay wrod be eld cn E Ghtr hough mca to mcmpl hs ion Borrow led ir yin ce igo wo alain Cas Serine rey cae ‘which Chis peaks snd hich he moteve puseats a ise se, ptf cert agen) 2 a ce From the words oie of view, Chris condemnation itp compen and cen leit rte wer pont vw, Chit Sr manag, his dour gay emerges fom nel Gila tint pps in the ih of dy. wh be afi abe himself opens Coe ho sh ee Se seit Aah, scaly pede im Sra who pred abe ro male wha iin aot be and make shan riot Be— pon ny eth dex ho cis never to de andro capil who ite canal ents Ha wth Go Te nee ae iyo tect hy conte common so othe bln cen, bt bau thy def te pene et inary pact64 The Self Generion of Life ele of th world nl th yt wo comes exit bya ving chine emporaltyof tik ner fr empleo i fri wih Creeping bu et cnn yc "Who, hen eth one whowe word about imal. king wih crehing we Haw sont he wr rma ncn ight ‘nscnlyone snes tien te cone cpio ince om the phenomenolgl racs ofthe werldht Cat cn ey thing be dc sour inal Only bonne samesndenlL a Soncogetnied in abl i ‘ngaucnion shar snily paling ong ongin nd. And hn wba pled bre pel Job, Cis digg thin the Sa of Gad mer Cicimnson condone Senin th ny Scared phenomenology fie col elas thors sped + nf hi worl and coming fom hin ah stent wok ape i Singh ssbued denice li he ef ptr neandarfwoult een mero we people day Ty chance tocar toh poy tenis wi Te eet ch Gri pag of Mim a he rch Son erty hemmed tans i iin meting ween etal piney poi What energie Hiro Rndanenal aloes the adi weg hae ‘ilsalbeieipleains Casi Arg rer ‘acl ate cm ompetenble te ew lowe As foe. 1 wa bo John 87). she phenomenal of sich nad Bh spout oly nic and pone ele, Cri, nisl dco oli, he enya he pe of trthin wich Wg Appaton ceed Ths uh har fe Hower ocoe ni ans pone oi ha owe docs na mano came cay oti de onion ofl bu kame iff i nd in stay one msig ome ou of i engage slr Lite Fl hat Cet tye about Ninth the weight ne ms capone feat, ne tw be conyers, fm Cad Marthe comes Hing ohne) Inia ofthe Gospel when hia on sts he et ale bees stned a in he gunn be twee Paris dc oe brs ind when Joust ered“ Sedu of Mae We nowt God spake o Mons ut cht The Self Geneaion life 65 Fellow, we dort even know where he comes fom.’ The man answered ‘Now shat ie semarkable! You dont know where he comes from, yet be opened my eyes If tht man were not fram God he could do not ing” ohn 29-3). And in what presented asthe final, or one ofthe Fins of Chins prayers his decaaion that he was Ser by he Father r= tains lke an obsave lori “That che world may believe sat you Fave sent me». »To let the world know that you set me... (These sen) Koow tha you have sent ne...» They knew with certain that {ane fiom you and they believed that you sent me” (John 17:25, 2.2, sd 8, epee, Bur how coud Chest believe wha he elas for hms that he came fiom God anda sch from a divine condition? Who wl bear him witness ‘pation af his cadtionascbe Soa aad, making him equal vo God. im ‘mediately afer he prologue in which Chi is idence asthe Word and the Word as God, Jit Gope! invokes the estimony of John the Bspise the Spi come down from heven a3 dove and remain on hm, have see and ify hati ie the Son of Goal” (John 132 54) On the ‘one hand we hve obi wht John the Bap ays and, onthe othe to forget hat Chis ater declares hat he has nox eee testimony of Alivine provenance from any man: "Not tha 1 accep human rimony’ (ohn $34) Soin fic bende eimany so hms and his preci the accusaton made aga hr by the “Jem Css answer i twofld. Ata los at, he Seems co recognize the weight ofthe objection: IF I resify about myself. my resin is net ‘ld Joa 53). Then who could dow? An ott his Faber, Godt “And the Father wh sen ane ha himsl ened concerning me” (John 37: Burifiis God who renders teximony that Chriss his Son, who would leo scogize hs eimony orate understand i To this end woul Tenor be nevesary to know God him inorder to hear his own tes ‘mony—theretimony that declares: “Tis is my Son, whom { ot: wid Fim Lam well plese (a Pete 7) That they donor know God and can not therlore recogiae the extimany of God rearing his Son—this it Svat Chris throws inthe fice of thoe who contd him: “You hare never hear his voice nar een is form, nor desis word dvelin yor" oka 537-3866 The Sef Generation of Life {Kony one who hat heard he very voice of God and what be has sid one who as sen is Fc, nein whos God el, coul big te mony sou he Son of Go and sy, “Th ithe Son," only hes Is capable of ding sony he cn exile wha bei IF el about smal ny einen doesnt coun 2 tr, Thte anther wh ei Hein my Fer a] new that is einy bout me coun we ‘Gon st my emphasis It ian ther Goda wesifero Chis. the one mst ow Godan in hs way rom ta che eimony sai thrive orone ho knows God anders i tien “Even esl on my own ebay eimony dos indeed cout ater / tar whe leone fom snd were am gong Ba yor—you toe no dea where come fom or where Iam gong ok Sa my emphasis). i lati. thon, ony Chere esi abow ims. could not doo ta tan at iat oe wh aves bce come fom —bis oreindene Arch-birdl} It is the transcendental Arch-Son who testifies hour hinsl, abou is codion ss Ach Soo, and he lone an doo 38 4 function ofthis ondon of hi—which thar of Gad ding hoe ink, Tha he rc ofthe taimony ha Chris ofa Hi fibre Seon that comes fom the Arch Sonat bears on the Arch-Son, and whose passiiliey resides in the condition of Arch-Son. “Tesimony inthe Janine comes means he ame hinge ch" “To ge teimony tothe nuh mean tat i tT har ges temo cet And i does snes Life and since ifs leveaon at ‘hich ergy eve elf to hulf—or in Johanne language hat hich eter oc In what Cit ys about Ril ot eal thewelGrvction of aba Life hata ie, iwould seb cet {Chris eximoy about hinself he teimony of he Ar Sons we ave nid abou hs condon a Ach Son snd made posible by th ‘This condition sh of ag genes shel geen af ahesae ie athe Fi Ligne eel pty of which ie ely gndeiel/—ach hs generation ofthe i Living io fle fom beef generation of era Lift om al sedation w the oe Ison of God ime is Tut i enon. ft for hie ton was ben, nd for ical the wold esi othe rt Goh ty), "To the etn thatthe genrtion af he Fit Living ino difeen fom es eon fable pleoneraloge Lal eae The Self. Generation of Life 67 rersion of Lif no difren fiom the generation af the Fist Livi ‘ing plc in he frm ofthe lane the exe conequey sbat he sion ofthe Sons andi am chesliraatontGod hall “There th fr etnsip constitute of Chin content, thr Ibionship between che Father andthe Son. canbe defined with sslue Sera chip opm eh Snr on Inthe Father slreveaion while the Fate? sel eeaon takes plat nly i nd athe revelation of he Son. The primordial FberSon el Toni i ner merlin whose sence conse by Li nor isc mel hi reaton whose exer geese ther the alo pert therm ier on othe other, ch ha they blog opie, thc andthe ote na cobelnging tha more power ha ny con- eva oni in the inane un af Life wos elFengendtng is Se with the engendering of he Engen) Mano saz c ‘Gon ater ita religion of andesanding of bees dough dae ‘ialaafan asta. The God of months is this oi sxcompanid if posibleby aconrousnes capable of onceving ot, and ng it Assan 26 God nalanger ‘xn phenomena impceiaaarihe esrcno ‘calanoid has iaslailaatn ince Sittiseseasal sci Abn conep giv way the andanene heroenolg hrc fe and 0 she ewok of lone ‘kink te Sie the recip nein father nd Soot i. Lis spre the geneton of te Fist Living—in oly phenome ‘logs it cold be aed in tors of holds nch a kr ‘he ofthese it pose without knee of th fi “You do tot know me or my Father: Jered you knew me you woo) Know ny Fea” John 9) rr prey es thy nr know theFaer hs thy do ott Som" Thgh oud otha Thaw bm fT id didn {wold bea lat ie you, but on fins Jo 5s) and opin us the Per know and Tow the Fate (jn 101) Slog the proc phenome ines ty ofr and Son thee: hat he revlon of Son theThe Self Goneraion of if sl rraron ofthe Fuher— ces, The bry ele as we hve ee 10 the that te rand nib cara of iting pible~ond onto) ting ether "Whar the condon of Son, and hus of ih consis of within be Taha Lis omethng we wl sof Chis hit On the one hand according an een phe dha a already been ced, Chi as ‘wel heh andthe Life" Hee hinsel a ogi Tah hat ‘fe Qa he ace hand isin she igh of this That he anaes is core candon a Son But can one caine his condon in he iho ‘Sy oterTth than hat of Le? Can we speak of tristan Ct. dou hina i tan onandan beh rn Liege \seicconcenablenl-onshetasio > From the oust ofthis volume we have been considering the di our that Chris offers about himeeln be the seni conten of Chri ‘ani. appear that dis discourse not only holde good for Christ bt ‘conczrsll human being aswell othe extent shat the. 90, are Sos. fact they exist ony Life engendered by i All Soneate Sant Life and polis owelheecbarr-an per oeyEer TT ner peep geemern perce aceon eit ie rong tenn ee eae preteen et omar Se ce ore) Sage rc eects shupeaa nbn ees aus people do not undesand sei om condition excep in height ‘hewoeldsirth, Tobe on for them means o be che son of ones athe72 The Phenomeeloy ef Crist, and mother. To be born means ro come nt the wold to appeat at such 2 point in space 2t sich 2 moment intimte-—in come out af the mathe ballin his place anda this moment, in such way that before ths birth the baby or fers was already in the world, ulnatl inthe form of ces in he bois of the father and mother. This isthe den interpretation of bith and thas the condition of on, wich perceives and undentands everthing within the Famewerk ofthe world’s uath, Among people af ancquiy alongside this object vision of humanity origin wes mye iousyjntapose the ies of divine provenance Fat fom bing reduced se simpl pumpin ich nies pontine exes tea ie “4 Despite constantly experiencing life themes. these people aid not manage to asve aa corect understanding ofl even an tage of ing co ising Tei aise inked ‘men ‘he advent of modein caught Kydelberaey removing cranscendental lie rom the seape of human knowledges, which was ubsequenly ried ‘0 objective knowledge ofthe material univer, (lla eduction and {he ance that evlwed rom it eid the wo interprecin of beh 2nd thus of sonhood to a abso ime) I themdern discourse on man resulted in his thoroughgoingdenieation, his abaement, and ultimate) the elimination of his individuality in fvor ef anonymous and uncon eis proces, thus amounting i negation pure and simple it did 0 by pushing she wordy interpretation of man birth and of his condition 340m is outers: initwhere birth, son and man become nothing ‘but meephors Ics this wordy interprecaton of birt ha Christ’ discourse about himsef haters nw pieces fis ematabl hatin speaking of hinsel andi lcaing his Arch bed within Life asc pine ple of any comeci heb, the Fist Bovn, the eanscendental ArchSon, proves capable of ‘onfering upon bith ite meaning) Now eery bitch Bnd elf fegton samen pened iin nd by ean of se Life. Simulaneously wih the concep of birth. the concept of Son is also io. But hit condition of Son ‘hough ofasranscendenal as issuing from aanscendena bit, s thet of man: i isman who isoenfiam satu and etude Ta pace (he concep ofbinh and she Son within the sskeping ofthe tance subverted. ton Fon any nat inter The Phenomenclgy of Chris 75 en chen silos A ‘Son is merely che el-selization in the fam of his selfsewelavion {teal Imesh on sneer th an hwo hr Toh of ad Fiche th Senn igo yy Wat ahnnibcine Gar tesisenh sik rarerenenye Scibsopestic inl Th pg on ell wey ene i tc wor c eopenrp er ove psy ohh na wd tryna eh pron ings umf thon bo ‘Recah andr so te nwo wil lo Tas ch ‘eal anfertand hs codon soon bse fo rhe cen ie olny franand vores sets es mos iri w petite pope eninge Bach ofshe human thr, ale ore er Rec of ering hewn ead har for hg owe toe ie erhe noi Lighter be pps or = ick he aepndson ie, Oni itil an pic nee he ng ina ponton osm ct ving or rig say ‘Syren hall Hw oy nt Godin ogg etapa the Ling Godt ina ci die wich Ge icp pg Litto ony bem be pe Bot rig a ‘DLnnogine Saleh cadena I ‘Sengeag Lie teh beclcnemnl ie Lisi pun dnc gnea ning Ci geatbenaneat Soci hep inte hniou ings oft th “Do nor eal anyone on cart ther for you hee one Fehr hen Hosen”? (Matthew 25:9: my emphasis) “The addition "hein Hesven” is aot without interest, No doubt his cexpresion aufcer to discredit Chrsianiy in the eyes of people today who _scbelievesin the wold Inthe work rth, heaven designates retely a prof this word, che one explored by astronauts, Apart fom ahve" ‘har has become the domain of science, nothing coresponds with this term. The" Heaven’ of Chant irony 2 void 73 most an imaginary place for che phantasmagoric satisfaction of desies that cannot relied here below. ln contrast, dhe connection that Chit dicoureeonsanly74 The Phenomenolgy of Orit cables bewcen the fther and Heaven geste lar the ale of ‘ooo onep: lt of if hat de nt per in y worl andr ‘eae nk nl) ne sauce lenge, Lifes the Faber of srhom Chie ee Son. Beer in hi cour shout hinlf Chit thnk of hms ar his Arc Sonc-engendered in the selengendeting ‘of blue Lf ecan only vehement eet the iden of his human ot oll eneslogy wich he doe in differen was scan to he ly ot olin fis ineloatr. “The quetoners prove hl deere when, knowing thatthe Me- ‘nh oud oly cane om God. hey forbid aus, ith wwe modest fin they re in. ci cise “Bu we ow where chi man is Fon when the Chri comes. no on wll ktow where he or” (Job 7a) isthe same argument, but na more naive Form. the wae pe ‘sly fra by the "Jw'="A th the ow bean grumble shout Wim beets emi, Tam the bread tha xe down fom even "They sid" this not Jes he tm of Joep whore father and mer we row? How can he now ny, Teme dows fem heen” Job 643). Chriss sponte ais sometimes the cre. ge wih coneeo: “Yes youkrow ne. and you know wher exe fl” John 728), We donot ered oer ta vein they know or hink they kro concer [is human genalogy his apparton within te worlds wuh This why Css aneaion only ota eonracicory vewpoin or peat ance orl, asna the dak hoion of which he gong mek tmanfehis tse condo the Mesh or Chris. This condion shat, fing the Arh So ovengedrel in the roe of Lit coming nor Tulfathe eet sci in wich Life reas ali co-engendeed sth Te lor wit more ue dan ht wich eel eompleely ‘nad ofa, such way da Lif hnows uefa chat en ty hat ern knows, log merely the ste of Lies ferrin ‘hich emai unknown tthe wold and fen oi eth Inmet fer having declared, "Yen, you now me. end you know whee Vee fom.” he ex conics: "Tam not here ony own, burke who set me ite, You do nor know hi, but 1 know ha because cane rom in lend he sent me” John 738-39) ‘Crs human gneogy is ete 0 modest no 0 insignificant thacccanbe dime witha wave of tend. Do went fad alongside Jongh humble exper who iia et na hear of Jetsam The Phenomenolagy of Christ 75 resi nena props ad moe shan prophet onde of etipon hich foe wa nse’ Drvd ad bea meta ‘sit Wht ageing tnd could eal appear isa Sth, wou: Chait ule oomph wth fl pln, orc a) ‘Sete wns ene tpt afi coe are thon Arion pec nese ha eh deed eating pi th Ge Theetvene cere ofthe argument he ede an sovgng ir Madness cre ‘Fae ene ov Diced Mesa ty Gols thule Gol nd Gd tims degting hin nach ow ca th nah sue fom David whine tag of ura ecg ‘Sarda outlaw the Cha? Whore se” Dole Dei nL hw be st Maree a 2 Marka 7d So “he thn Abahani edt iss eng condemned ‘edt, oes on tne Ciling eat sno ibm be Cry a fim ad dt el bot Ges oe ote SK ty hansen Set Gaeta) ‘Bin hy precede tere he Go el ot to, Toe eon of nha he me tenes a dog (ihe fhe ce dr sping dt ogo thre contin Col of Anam ae ek Galt Seep tol se mate of hana bps eyed nde haan dy elo ohh Mathew tnd ceca Tete Cc Nima he Son af God in gute mote ee ‘ht ote Ar Son combi wih hee a he cone tr On nc hand, Cs dea hi we pei Absa SSlounde of hamachi ook epee on seu Gots esa ne haloes a ‘dom Gd Ase dd do ch ng Us bas) Moen SET Go ead ein Chrbneed Arau i 1c wh as nv yu fhe Ahan joel te Shoop of mig ny dp ira wa at" 96, Aad tia ‘hep th tain ods nd sone oan ng he eed76 The Phenomenology of Chit ‘am, crinly and she son of God bur aly chin sheworidseu-as| ind thewate a Acc Son gence ia Lif eelaion and iden hin “They picked up sone to none hin? (John 3). “The abys hat spares the Arch Son inthis if from other son cording othe wold trath apprehended within human geneslogy — ‘whether or no these sons think of theme sone of Abraham ot God is expresed inthe overturning ofthe genellogy and of emporal tention. Lod of David. Chest ples hima bfore David rather han afer him a 3400 Sill more explicis the wonising decaation with (ri ne nip Tw “Bl Aen we am” (John 8). Ths fimation thar so ins emeon sense 2 © Setaken in slain, nota simple, rather pained asterton, one hat an only be blindly “bebeved”o not “believed” by trating Reason. The rea son behind itis given quite precisly, inthe form ofan absolute jusifa Vion he nanuerl condi af Cli —the fc tha, co engendered in ‘he selFengendering of abslue phenomenclegal Life has alent the ‘orl. the Arch Son tinsel ie o this werd and is emporly. Sot incealy nora mater of simple evra of human genealogy and is en poral order aif placed a Fist afer"—Chri, son of Divi, son of Ara hha»—Chise should instead be placed “before’—Cheist. Lor of David snd Lord of Abraham. Rather, cra lesp for one truth co another, fom the rath whose mede of appearance i ime and dhe word il cathe ‘uth ofabsolue Life thas gnoces die as wea the word. The reton for the radial "Before." he nontemporal "Before of Cvs, give by Chee himself in word of phenomenological sped “beete yo loved me def the creation of the wold” John 37:4) the lay | ad with you b= fore te retin ofthe world” Joho 175: my ephas “The rejectin by the Arch Son of any human genealogy that pertains to him shouldbe though hough. I impliestepulversation a al poss Ble represemasins ofthe link between 2 fhe apd ssn, wheter nave taking place onthe plane of immediate perception, or seni. resling From the reduction of ce Galilean appach shi perceptin, Because all thes eases concean wordy representation. he fthrlon elation ise ‘versie inthe sense that. in the wold each sn can recreate the rat that wash ither. Becoming father himself and engendering hisown sin ‘urn. There are at many fathers sons, Ther teltion is evel oe be- | now nosking of human generation, of rather he knows that wch's The Phenomenology of Chit 77 sv once tempor inven but bce talons ech of Fac ina vacpy oe oft wn plc tener san #9 oy wees cath ch woe ae een sn sch outa hon ad Seared rom bi. ile fom hit Fcc ely mde of gion nthe wor oe the oof pprtonf evo ual fo berm aura means toe sedan mane in Tire cae eh he on srw th her Than ths concen of th which cence wl i=) iy pedro ngage of unter ine enone) Lead dacepton wine mr th “hs deca vay neat mj anions, a mea Duce eld So i nnn ove ad “Be oo longer conse in hil within the inter of ae cellntg se rise nome hanna pred orm Sheu noms of he word th bundle fej prea Oe hci hand hs nunen teen abandoned whe word Silspycenad Spgs Ing” aspen ws npn which PISRES ne stencendea i al yas myers ng STS A'e t e Tc mcm chr the very phenomenon fin, onc hs phenom ee 9a cbjecvesaceson fe Tring sce plle bya bev cio of chee rep bts nn te Geptkor can inh be ndesod cet on he ai of hs ifs Setscceon tbs of Li legen ais san Ik Serpent py fe ie Living sch gnsne bch te onl ne posible th Arch-gnertion fs kc ta expounded Jon sing plage abn Ot generation note form ener a al) This wy be a aly ten bn od o byeraldesite ot human wi (Jann a-nr because ood cal dire or human dee bad. serene mech pre ial ese ahr ood any such de fiesucesalleatsopodcnge On shes ey psn. opindainie an tale oon iach aston poof eb odimcshoe“noboen oe Bt dc vt comin of eson of ving, in each oho BFE a a ae es ter18 The Phenomenolgy of Christ to speknor of themacves but of the One who i orginsly engendered in Life nasmach 2 engendes itself, namely. che Arch‘Son whom he ells the Word Loge, or Rewation.” The reeation a ise is ha of Lie tnd ibelong Life is ery exten, inasmch a ther so fe exept tsa revelaton ofl a ite revelton, The Word designates Lifes se eration since the ne aes place in the Frm of revlon ina uch ati self eveation thes plac in the Form ofan essential Iseey re thus ofthe Fit Living Beene there ino Life that dacs not occur in this way. he een Is of the Fes Living cheaters ol as Life isl To begin with John and is shee arn the beginning was the Word.” Beau the Tah af thisembrace of Life in which de Word dels ithe very fein itsel rer elation, then this Word is na diferen from the essence of chat ie: "And the Werd was Go.” Te second vere already a summary ofthe exenial implications hat we have js recalled wih John, which costae the het ne of Chcanisy—what re have alld the eel atologies of Li Hewat wih Goin the begining” (ea). What chs wih ups mean i aledy separated fom the long sere of misinterprtations that are though wll pose ight up 1 the Hegelian fe hin the nae Tabi dense cere of vere 4 "In Him wa Lif.” Hee the reciprocal phe omenoogclinterory of Father and Son ie afirmed—ifit i trae thet If i oe eas ito isl excep inthe Ipsec of the Fis Living in such a say hac hat former ase the later within and vice ves ‘The cates to which the wanscendenal Arch-generation of che Word plained in John minting prologue i oppose ro any human gene ‘7nd epi othe supposed human genealogy of Chris. which it Sher ino pieces—i something he flowing few chasctetines among, ‘many chert wl rice oexabluh ere. The i characteristic of there lesion eased berween dhe man fhe and his son ech the ae i ‘excerioe 0 the former, sich that the son can go zy and leave home, Awe fave sen the exterior of tht elacon it mercy the exe ofthe ‘wold and thas he very appearance of thi sons x homan and worldly ton—3¢3 50 of his word Since the world exert incudes me is ‘say, then ro ay thas the son is exer othe ier ec ay that he The Phenomenology of Christ 79 nese No nan on came heen, china o— secsa hun fserether sh ahyhesonys pei fer Bye Jongh Gap iin bp petal Son fice plot tive contain niches be foe Sima end econ oon whch he ungugeat evel an poupons aero cae tel Vee cond arcs oe wih eth il ope- sco Neen hc gacnion of he Weds sy human gee fon Dapue i hc pean at pcr begin dae doa pepe eben cne Bee Dow Bes ig tovmpin ie lhag tse coli wrt hewn LE cee olny wee Dil Chat hms ny The The per thn ant ohne Hone, Liars ta fescue ht ay ing nace Beri ge gusuunfetner cha rent Lia ei lk eerie? na decom cnc ec al ly ti pice se ard The Wed Pence aecat etary ‘Sten wince Wein eneing yeh ‘iTunes sfenprenng rac Ten Wo ‘efi Lng. weconsnp a wat Lfe ahead a Sheng. nuchal oer tsi Se chee shor atlas ppl On te sna ‘hd smongal ering nied ye Sinetron wignided arouteedetyetae le ands reece Sh enor cone bout iets engendering tc toot abutter Thanet ew e trues mar hee of foam ove te oer Sri widc Sn nd he So ihe Btn has oerton repo meri scr eth we ute Schoter pune fom th oe ahogh nner ef he ier he lterof issn adnate of hem ose fae Sapa ny pene fe wer ict son ha Cte oyna sre out hia ore ote perso a esa, Sy ran ofthe nua he phenomenon of bth Ts we8 The Phenomenloy of Chit, | tse she lave. which i never ineligible scconting ro the laws ofthe world "and can neither ground noe jus them. neve fers ack co the a |cslconcet of anscendental Archbith within Life and hus to Chis ‘own condition. Inches awesome and magnificent tex. the ejection of any human real: andthe whole set af zlton funded oni, annor be under ‘Sood withoura reso ie Bac priniple: "Whos my mother ad who se my brother” Pointing o his dicples. (Chis) sid: Here ae my ‘mother and my bother For whocves doc she wll of my Father i heaven 's my brother and sister and mother" (Mathew 1:48-30).The subvesion ‘ofthe human order funded on human genealogy is comple, and no less, iden fers o another onder thatof tre genelogy “Do not suppose that I ave come orig peer the earth, I eame not wo bring pene bt word. Fr have come tum man agaist his fiher, a daughter gst het mothe 3 daughrein-lw aginst her mothe ialaw-—a man’ enemies wil be the member of his own household. Anyone who loves is ahr "mother more than me isnot worthy af me, anyone who loves his son oF daughter mor than mis noe worthy of me” (Masthew 1034-37). Beneath ‘he apparel thal neue of hae prscrption a phenomenology ibe. ing firmed cic because he human Biker along withthe constellation of ‘clurins consruted around hi. i only jus an apparene father that this network of relations is isl only an appearance. one tht will eveneually fal pat. Bus the human father is ony an apparent father Because he sx orld an: itis beeause life doesnot show if inthe world that no geo |eron is produce there and tac in the world no fhe i realy father, | nor any son 50, ‘The phenomenology of Chis shat we have been cucidating her, of ‘which John exposon unvvale, canbe eaborated as flows, No rue fates Life ging iselFeo be seen nthe wold the coming of Ch neo his world—accordng ro what we arcing fhe thesis of Chrisianig— sins so make the Father maf o people, ath to sive them hse who have forgotten their trae fther and the tue Life, who ae ling only ith a view othe word and the thing ofthe wold bing interested solely In them and expecting thee salvation solely from them. The religous opengl nthe 1 fel Te Phenomenol of Chit ifeavion Ie i wth this prdsephenomenalosical demand shat Joba une the dogucic cons of Chisianiy ad nti iss thea “The coming of Chit inte the word 0 save people by revealing to sm his Father who it alo their Father: hiss he hei Chasiaiys uated phenomenological by ohn, in ow page rm hi Gospel atleast one of his Epil. Lt us ily eal her 44 "The Word became Resh and made his dwelling among us. We ave een his lor” (Jb 134). 4p "Noone has ever een God, bu the Son the One and Only who isin the Fathers boom, has made him know" (John 8). 4, °Thar which was from the beginning, which we have hac, » which we ave sen with ur eyes, which we have looked at and fur hands have vouched” (John 13) pas) Gade Reelin nbc tonne eon ce ma fe chore mie inh Anbu iel he cmingi, ‘Ser hora Gad Rai sl aes, Bt Chit iain: made nan ilikesny min Gandagin he proceso ce tin name Jou ca one ow tthe soca mane Che {SrA Son consobrancal wh Ebest wh hn the be {sng andin ac God hima? Or copa tn grey phenome Cpe rm ow an Lic tha ee Livy vow tie Canes Lie whe Lving cons in taser ths rela ‘fist at ome only sel and expresso wala eh thet ssn of dan she sgtbig ht ald (cecal ae Hin ht Liwich nbd axes ‘ipso heii ui snes 2c Slieiuel meee = of Tike tenes fe Wad bene eh eth ha Chi sum nd theft mn of ised ein al soton SFGots Rerun and ths very Revco sim bled bythe onl exhof he ttenens in vic one nig bit the und Conder theme af fe "The Word tae asd ae we ue 2) eit ny of ntnohrmd oe aa eenes Pe ean afencelteeecme, (ME. sats esa a “vy eee ee oe wreath ontfa The Phenomenology of Crit The Reveton halon eto contenple Chin which heise zed an nerd be cgi schist Only Son chat Tees ee abet lr atte ply tere er cheba Gad ron Bey grey it ‘ton gece to Archon are and ch-einon of Get ch fdr rte gil enn of the placa gy ene eras Tier devin ner bea aeg shes ais fs hat cb dor byw aca en i ery nthe oy [ietkrbinadt- terms a Ache, hiss b Goll. [eseon ands pot on sch The very cite ofthe second ex fics ra oo 8 nee cin heh he spprion of man nthe wood a hi ee J top cling Ged kno, Th cv wales Golo, "he One and Only Son is preci the Ach Son ahs omscendenal ens Senet tar coi angi hbo of Gc Ba th roof Go ithe sl He a's priory evel ve We wr one who, ine hms, pated inh ive bore of Godt mats Gol i only within he ite, where God vores Ninth Arce Son date lar thee nef he nly Pescsie ert Lag nl fet ern cor pritgecrtt wee tsi ts en Lipase pln omc Lie embraces sl ar wea Tah ina hs embrace of scorn ea win dhe Arion ad cy th i ha ht fuse Tt of Lb coe nm her reg ew Sow insh rth of the wold and hough sas "Goce ad eh ca eg ns Chit’ se * Whar imme alows he second exe he proba of Jon te Bp in which amon getlogy i ken tn rice Ths xcs ber oba fle iventtegerpericcle adiedeg Es eater ‘hen sigiaoce wee aly noted. “He wo cmt cer me ha pore eee wr elt cS wie mings rive enon hae Jest the Chr Jbn te Bape Aes net mt conn: with what be as wet" sw the Spt come {down fom Herren av ave and rr on in”) but fa lo wht Gad ed wld Biche oncom whom be wh deve at wath Chris: He api, adnan ccmplary manner its vey not the ble muon the dent of fe dove o ‘he man and re The Phenomenology of Chri 8s thers, that can beat witness to and conse the revelation ia Bi che Arch-Son is vealed as she Wor ache (is tevelation belongs i seed hi ae he Woof Ga "the shin ext, om Joris pile, he shi from the weld man y2—"thar which we have head. andourhands have touched sal oe manifested in his ayia dhe wold, all more stk more disturbing I isnot simply a shift to what i sad vo be in this way, im the worl eather, this shit i ie radi Bi— an abropesubsttuion for what is sipposedly made manifest in bly ofthe wold, which woul be che Wor, of another mode af on tha ir pecially thac ofthe Word and in which the Word re il the Word of Li. Let us real the tx: "Thc which wat fom beginning which we have leaked at and our hands have vouched, sw procain concerning the Word of Lf if has mani if faba rma) And ics only Because chi Life—which,aconding to the “exernal Life or “what was with che Father and has mani ie twat made maf in el and trough thas ici posible to ow thatthe One tha bers within ise the Tie ofthe Father is dhe Word. kiswithin the seléeudation of his Lif and on sheough tha Andaaisincechughiag: This i wha the Johann robles ic nd all of Cia wil exis. Joho te apis prophaey woul ufc o demons thas one exo ally der fom man ible apperac tht eh Word if To the avy om te Phares who kiki te Mesh i dcr Among you ands one you do ot know’) Jos 26). How ee, we ate oop that Jot the Bape nds cin these ‘Sumcon a thcydo-I would no have known hin” (ani One th hd tb for apie el bi. Only Garcon ca velthe Worl wich is more nig oer han Ge seleaton * Asnuion in which nape dha the mc ble apenice ot san, cen if eb Chis ial incapable of een he ithe ‘Chris conan reproduced inthe Gols Sac the case ith he ene bon blind who reel by Jous and town ow bythe Parsee “When he found i. [eu], Do you ble nee So of Man? ‘Who shes he manasked "Til me oda may eleven fe84 The Phenomenology of Chris ‘ss, You have now ee him in fc. eis he one speaking wth you Then the man sid. ‘Ld, belive’ and he worshiped hie” (John 9:5 19) i remackable here that although he ses Chis the lind man, once “cured. sill hast believe in him, believe that he ithe Chris aif he fee lofsecing him were yet incapable of giving aces rim. ‘The same ching happens again inthe extraordinary conversation wit Philp. afer the rial declaration in which eu refers hi ep roc phenomenological intron wth God, preening his own appear snc that of God himself "No one come ta the Father except trough ime. IFyou relly knew me, you would know my Fathers wall From 2087 fon, you do know him, and you have sen kim.” Now comes Filip de- ‘mand. fe demand of» world chit rie upon sein ~"Show us the Fa ‘her*—and shen Chri’ espone, which seams identi with the Father and thus his state as Chie, inasmuch a appearance inthe world bar been replaced hy the revelaron of Lif, ry dhe Arch Sons Revelation 1s the selfseveltion af this Life and thus of God himself “Dont you low me, Philip, ven afer ave been among you such longtime? Any ‘one who hat een me bat een the Father, How ean you sy. "Show us the | Exhe?” Dani you ble ah Ia he Fer and th the ater iin Line John 486-10: my empha). Liked to secng the Father ansformal into ee eeiproclphenor- nological nero besween Father and Son, and otis nein whose radial nature we have demonstrated, ithe concept of blif—and hee is ha gives bel the hitherco unforseen meaning cat i will ezine ‘houghout Chisisnity To bebe dee not imply a ese knoedg,ho- mogencous with the worlds but ail incomplete or imprisothat what ‘one bees in would il ave o prove it ality otra by showing i ‘once and for al Fo bleve is nos aubstinte or astileabent setng) To elev dcr no tft t a walting, a wang something no et ee but hae willbe sen someday. ina specific sigh within the word th Tobe live. when hen ead pcntaleady sleeping Se ciple af making le cae aach mar hi 0239. the Word ms sexes Word, precisely Because the ate isin tel invisible and no kind of| setng wil ever behold to believe” can, then, refer ony ro she subatae itn, fora mode of manifestation thats indanently inadequate, of mote esential revelation belonging o another order that ofthe Word isl, oft since Life revel ite in his Word and in the orm of his The Phenomenolgy of Chriss 85 ssh clin is Woda hgh it cn one ave ait OF mo ech the Word es wi ie el and inthe procs oft sere: on umach ths pce accompa rte Word ise he Wed Being nohing te ante eee woking ot of ths procs, Ti tip coding ben bina ois blow eet {alenocon dh Wad buon God vie at alec de son Ste nee ey worn of Godot one ho pre win he) Grin nho a Gods sleeeaton aio pce win him—whea {Gs ess The wry oy ae or at om. Rate i the Fer dweling m me who ting his wok Bee me when Usp dart amine Per and he her in me ba 6". “Te quafcation ofthe power of showing prope 0 he wo slong he barton forts poner of mode free has {ity lke wigan owe nohng neve lone plot) ‘celine nine sence bing revel in the Word ands his Word ‘Shoat anaainn ia penorealge na teannecelag”hsit Beton ann ges ned onan. wo Scgheacuanto dhe conc hens iaGo aati pis a ‘Gila ontunina se penpondon-guingshecouse core log the ord wil) Sco: ee anymore bu jo wile me Bere Tie and Bastar oa) wal de (jh 45 ny empha) Susu one henomenloy fo athe ha fife or Loge fae ht of the worden nen che poe of manieraton th belongs toh aver bus ater etc domain and thus eco or traditional hough or asic phil lmmos re sence, th penenee of ene eed 0K Sige founded exley onthe words phenomenal and he wae seg delve In conta, by stating aia Tash hia sedation at blag ol oe nd consi ine ‘Gnsan Lic ing te sen im he capi oer {ts bia ino so~Chonrien che hesomenaag {eps he foray de sgh bases fcc Sheiceconnhsh ccbaghcmodeite “The traditional metaphor for speaking of truth i tha of light. But truth sony understood as light beats its eady assumed that the wth frisse ithe worlds. Whats re nan immediate sens is what one es us86 The Phenomenology of Christ tor whaconecan se. But what one ses is sen onlin the wor light ins Jmuch son ses only wha held before negate, whats "ouside" and ‘he werd isthis usd as such. Ieishiseuivaencebecwee ight. word and tut, an equivalence that goes widhout saying and is seaightaway Adopted by neni all conception of knowlege, ofsholrhip, of cence fn the cu iui ie anes tha ee truth must be considered in Jp near ca i phosphite has tun apa in Joba's prologue. Teis quite emashable thar is precy ac the moment when iis qetion of Chis coming int she word coming ino che-word that Sie n Greck though comig-nc-dheligh) chat the wordy concept sol lig suc utes lg ofthe word bring revered and absorbed inca te concane darkest. The light ofthe world. which now designates snes. i coneased with the “uu ight" whichis Cis in his owe reve ‘lation, A ste of crucial impiction falws. which i is impossble ro Imndersand or obscure. In oming to thewoeld along ath cam ingrino-the ight, what comes ino the worl, or ino the light, sown in that igh air and ita ninated by Being iat in, Bid Jing here is proper plc, ite recived by chat Hight and received by the ‘wold. would be impose wo oppose toh coming ioe wih Tigh uel sine tha ight i conse by is coming int-the word and ji demi wich Wah regard wo ight, then hte is only one kind, char the wold and precy for thir reat tath andthe word ae identical The ground ofthis series of implictions—fhe equivalence lighe! rhino nares ben nv oie pep onde, The ‘cue ight cha giver ight ro everyman was coming ito the world.” That [eh igh comes inc de world presuppose thar the ight does nor belong, ito i Or ete how, belonging this wore, being lumiaated in she ce ny ofits aide” and being produced thesame ime as thelater— how if hi igh idence wih anda aren at dhe wold, oul ally come about But what comes nro the wold ia ight different For the world nd John sheers any pouibleequivslence beeween ight and ‘nr at asnge stroke when he conc the ight of the word with 2 roe igh lighe haat ce eas the wold igh ito the shadows and se duce ict dirknes. Tn this reroming ofthe fundamen coneepe of phenomenalish and because Oi the dea of which all Christianity ithe history buss ‘The Phenomenology of Chit 87 forth, Becsute the tue light i alien tothe world’s, in fe iis noe alero Iecognied there and; mor tothe point, cannot be ceeizad There- fore, ueligh ha is incapable of honing el in she wad ghee sles si uss The worlds ligh is noc inherently shadow i makes things mane ines way. eibiting stones, wate, te. and even people as they. 10. 2p eri ia beings in tis word. But because the worlds igh is Publ of ighting with it igh, of exhbicing in eat light and thu of feivng the true Light whoweetence i Lien its elevation, power ‘of making manifer ix changed ino an rer powereuear todo so wit spect tothe Esenialshiselzraeaion af Life chat i the Wtd tbe ‘Mb of Life, This sudden ransormatin ofthe words lighe neo Dak nes when Life ieee inthe Word is deseibed very conczely invent {43nd 5 ofthe prologue: “In him was Life and that Life was the igh of ‘men The light shines in che dale, bu the darkness has nor undesond fe This sudden dislocation af the power of worl ight olainat. ts being changed ince daknest when the tre light appears whose cence it (Chri revelation athe sel ceeation of absolute Lif, ie something oF ‘which Chiat hime pe: “Thave come into the word alight, 0 hat, ‘no one who believes ia me should sayin darkness (John 12:46) evelation—the one of Life andi elEsevelton inthe Wad a Lifle(he "he il phenomenal cacy oh wo tina HE Lee ree earn eee Sete eee See neater poms eset cetaceans n as Seen oes Scone tdannen ea ee cee pobre rlae fee ierreeleremtatn ee, Saf88 The Phenomenoley of Crise af Chis she his vine contin in onder to sue thea ‘at of ma ad ee hosel as uch wihin the wos eth then ‘ec and how dos herve hie nthe ry Word of Godt God evel! Where and how an one know and vecogaise him ah conion tht tlh owns Chie the eveltory Word ofthe Father The phesomenolagy of Chit thar weave sched ou p- ples the ements ofan nse wahin he ndash Chat imaly 2 nunamong bed Heche word th, Chri oe meng oer hans mani "comprehen and absurd ti phen and wl be weed ch Inthe wos rath, Chriss condom ihe the Ces, son. fie hat nothing wil eve emove. This bea aC ce adbeast ppt Sel een me that he ‘sot le a shingeae tesa Nov nly Chin notepad from he if inch he ve whi a oes in i, bt eth seta eon for th orginal obonging of Lf and the Ft Living The Son enrtion colons co Lise generaten a what hi see eration scopes a the een psy n which ifn le bac basomes ile Tus thers o way of aching the Son eben lim the cour of Lif s-embrac. inthe tan way theres no ther ‘2 re rombrace ene nh eel pc the Ft La ing oer way for ito reel il exepin the Wor The Johanne xs ge wc devel aes: movement in ‘hich he athe and Son embrace exhort eral enerton of the Word inthe ternal el generation ofthe Fer. a hey expres ch ‘movement om pon vw ofthe Word nwt we ae cle Cis iscoune aout hime hiss why Chris aaa conn codon asthe Wor sys prose rom Me eget ae sea Ip. Sin hich Lif expences olan oh ac Bc oh ey ofthis ie hat experince land reel ein hin la thay hee petencs hn as rovesed by thf hese which exper en hho his merely te iexpesenee oft vise if Ths ef nothing other than he ition oh if what ‘eels isla im che seserelaton of i Lie which skis own Re lion, hoy he evel of it ite gly af he Pathe What is do in hi, what he oes wha is He docs hs he does The Phenomenology of Crit 85 Se er reer renmces Sete naa fon gral pce mone oe mt csi och ee ae occehing he ker dc eS dor sho bece vot Sean andes aeoeet canes90 The Phenomenology of Christ vay that from the one who sent him that he drs is own condition 2s Gods envy. the envoy of Life ts Woed. Thi ference explains the inexplicable. something ncaly very mysterious: How ean Chri, who never sudied, know everthing he knows and infact, know everything? {How did hit mange sah aning without ving stdied?” (John 729) | his’ reply can only be undestood in ight of is Arch-eandition: “My | eaching it not my own. I comes Fam him who sent me” (716). Tht proposition srerated with exaordinary insence: “For di nt speak fof my own accord, but the Father who sent me commanded me what ro say and how cosa i... So whatever 1a just what the Father at old smeosty(Johni:49-4)- And again: "These words you het ate ne my ‘on: hey belong tothe Father who sent re” (Jan 24); "The words 1510 you sre nt jt my om. Rather, tithe the living in me. who Is doing his work” (Joba so)" do nothing on my own buc speak just wha the Father has taught me” (Jn Ba). > How is what Chet i yng here just a is Father si co im, a Lind of caching, and what doe this teaching sy tou? To each 0 speak the Teuh If what Chris sap sying what was tad im bythe ane who seat im. i tues beause the one who sent him speaks us, ye the truth "He who sent mee rth and what Ihave rad from hin 1 el the word” (Jon 826). But wha is hie eruth spoken by someone who is ‘ruth and hs sent Chit? espa ney parla ruth aoecbe sath ofthe add ocho sings of hewn, bathe Taakol Life The Taha Life ic Lie il Life i tbe Truth aire selrealed To speak the Truth, foc the rh who bas sent Chis ito revel Hime for Life to alze is sence inthe escent pst of the Fist Living, in which ie em ‘ace land eves island which he very Spech of if, Word In this way God emoy ay nching other than whats std by the one sho sen him, ssc hi pech the speech af he Word, identical with the Word is none other than she spech of God—hisselFzevation, accom pling il in hie Word nad in ie gui, ‘The phenomenology of Chrit—a phenomenology tha responds co the quenion ofknowingwhereand how Chris eves isl. ox aa man ‘whom nothing dilferensae from another man, but ether in his cond tion as Christ and the Word—laes precisely to this condition, ro the \ doch geneatin of he Word nthe al generation of alu Lie iin. he proces fli sl esion thatthe Word seal hime and only The Phenamenolgy of Christ 98 Bac his revlon of he Word at God sl reveation i ao war we ave led (he expo phenomenological intro of aher Ind So This interior phenomenooa ns very ewes, ing ‘thing ote han the mae nich phenomena originally phenom Cras aes the onal phenomena tha Lie ‘As we have noted in posing Jon dicuses his rig pheome- saan of Life pectcl in ems af hry” The recip ineionty ‘offather and Son hati the Sent Arch-genertion a the Fathers se fereraion. means in phenomenolgial es thatch ses i lry othe Father elf revelation acomplhing nthe ‘eran ofthe Word, which snaking ocer han the elevation of ‘ole Life “Glo your Son. that your Son may gy ou" (John {7 Thse wo lori” internal 0 one another stn rset the ‘ever as oneouaide the ore inthe wanscendenal sory of Chis ie ‘anon cath and of his pasion. es immedi before the Pasion sry Stoll tat Juss: "Now ithe So of Man pried, and God i lr fed inhi If Gods ied inhi. Go wil oy the Sonn ims (hea. This repo suaon ofthe evo gloss willbe ken up in Chris fa prayer “have brought you ry on ch by comping the work you ge me todo And now ater, glo mein your presen wth he {Bay Thad with you fre the word bgon” Jd 7:45: my emphasis). {Poe ths glory shny refers Lie and ot phenomena ence in {eral oppsion othe worlds Yary}—wich designates ony the sage lights ofthis grand vheter where peopl parade str aie and rigger preige—can be direc nr fom the paage | hve en fasted above. Bu itis a the expliccoment of soter pase ‘del of oncienes. in which th eppositon eeneen the ln th eo Pe pasion sek nd hat of od bins echoes the nda phe Tomenologal tego on which lof City i ounded the cr Gl poston betwen the worlds uh and LIES ch, have nt treed gry fm cn ve ore in my Fie ame and ou do toraccep me How can you Ble, you who ap gion from one feoter yet make no effort o obtain the lr that come fm dhe oly Goa” Job 54g) That Chis concened ely withthe Fathers tompand hac ae Word he sits pte and sbolteselvotaon aso Something tha eee om one of many pages in which ChiaZ vt 92 The Pheomenslogy of Christ fuming one agin hate int aking on his own cou” and ci ing anew condition Arch Son, denies Nef wth the aber {eth He who seal on hit own dso oan gly for hull bu he sth works forthe glory fhe oe wh enc him a man of rth chee is ‘ething aesbout hin on 737-1, “The ep penonencog nto of Facer and Son pro vide the inate onda for teen He thi "When a eal Tooke sme ees th ne who sent ne” (Jo 49). But ou cannon be athena fr har mane the Son since ou cannot he Son ur Jha youse he aria him, The staerent jt quved chs formated nor speci the medi preceding one: "When aman belies inme he doc necelzvein me onl btn he ne who vent me (249) 1,171 But how can one ble cher in Christ rin the one who sen him? Ne ‘hee Chis nr the one who sent hi i shown in che wold tuh, In he esl rach hee eeu, and the problem is esently that of knowing ‘wheter he isthe Chis. Seng Jus and waning to know ihe ithe Mes Sah. th Son of God. the icles demand: "Show us the Fath” (8) ‘And again: "What mizasious ig then wil you perfor thar we may eee and believe you” (630), They could equally wel demand: Show usthe Son “The reciprocal phenomenological interior of Father and Son the uae system consuted by she eelaon beeen Life andthe Fi Li ing signifies ha theres paces Chie exepenidhin Life and ae Ise seen in the procs by-subih ie cena engendent ney exper cocngiselfin the seni Ipsec ist Livingand shusin eeling uel thas which ie ie salatin. za Ward_ ln thie way Life knows tell inthe Word, which abo knows Lif, being merely it sel revelation, What doesnot belong thie atari phenomenological sem of Life and the Fs Living knows ashing af either one: “No one know who the Son xcept the Futher and a0 one knows who the Father i except the Soa! (Cake t:2), We have encountered his crucial proposition in several vt anc "You donot know ion, but I kaow bts” (ahn 7:28); No one has Seen the Father exces the one wh i fom Gad oly he as sen the Fa ther" John 646) In the presence of he aurarke item conte by the reciprocal phenomenological incroity of absolute phenomenological life and is ‘ord—a sytem in which nothing belonging toi ever separates itself from it nc which nothing thai eternal ot can eve penecate—doos The Phenomenology of Chit 93 othe very echig of Chinen become» bin? What Sos tach spar fom he coming Chto the wal se peo A Bu de phenol of Ct as tabetha Ci ety Sow hist peopl inthe mos nd hat fr this ron despite) dere word thy dot bce Th techni chewed Grande Noda ode ‘Sbliof manag acstin Chia ofkzowing hihi ad hs : Goby tr nthe sense hat espe in his {egotism This doubly inthe sense hath pein ‘wu heen on the ape os man and being recs in hia ert boron Puls words and in theses hat everything hat ppc {Shin eppens to hi this word and in igh—in the xe, hee foe that the rsh which man as aces, and which allows hi aces soeveyting thai the ath fis wok Tihs conception of person aa eig ofthe wos cha Chi sii palpi dees 0 nsmoch s data hi 2S ean cngn Lil = {Go asthe Sn of God, Fa ofl isepsaon. aman. Sonof (Goons te sondand Wee opeeponn aban. Second, tio ‘iceman in dhe atari tem of abot phenomenological Le and fe Word theeby making pole his acces ro Chris as sch anda the ‘oe ime hs aces to Gos hs ston, es this interpreta of man Ssthe Son of God that we ma now examine.6 | ==aee Man as “Son of God” + The central afrmaton of Chisianiey garding man ischat he ihe son of God. This denicion bres decisively not ony withthe eustomary tepresenations of man, wheter thos of cmon rene, philosophy. or ‘erence ening modern scence, bao with mot religious deiisons. ‘Common sens considers man an inhabit of his word, ving being, although one endowed with fale superior to thas of other animals Therefore the commonsense conception iin the philesophicl con ception dar sce man ar an animal endowed with ceion that ist sn, a8 Capable of forming meanings and thus ofexeesing himslfin a spoken or "peanceptal angage Fr modern since ting outa he Galea r- ‘luton, whic ie proper ro man hasbeen lagly obscured, s we have had ‘czation wo observe. Neves, what un tes siete theses thar et ‘ran a par of che material universe—altmatly edacing hin to physical tnd chem elements, co the conceptions which Ihave ju alluded — ismansbelonging to the worl. Maris this Kanging othe absent fom aliiou conceptions a at a ong hey undenzand mann she isi she escape a ceton. Cention ans he craton ofthe wld, snd inagmch aciman imvelseeted, ishimself x cesta, then be, ‘oo, belongs to this world. From atheologil standpoint. his means spe tilly that in eltion to God, man finds henel in the same sisation a does he wed in general, thats, somesling exeror divine ewence, dierent fom it, separate om it suc thac the eligious problem consis Man ar Son of Ged” 95 cial of knowing how man isdn om God, is apse sf ng him gan ans of snag hinsele . anata Bepetchewedieacesinple rt nrpeaian awake dint hve mele st ep Pel rom echoes i or connate, cording to hing yo fof aaies cals sehih i als shat af sie objects nan beloage 4 fhe unieneinthesen-prsiesnsestarbpisamauialpacatinan “4” sks giblatliien indo, eben phys Such concn gency gnc by he ane Se es gest we ober he cred ones tha cat ‘een phenomena of mata ode and thse Sect he bum trier tuto bls comin brea then Unfonaty. ny repo in the tno var spcly Roan ender tap oc contig This coming 0 pr soker way che pone Baton homey terre mae tnd bman cnormene™ poss Trobe any ly ccc sss at npc cof pe Ec In nding eacioni that's today moe ive an ee wh prods pcp fr understood) pincpe of maundesanding pnt te conf xp seni, by msg asic node shat salle pesca ‘henna ake nc: pgs andes Cito eg the probe sa concer shee. rs mane trig era dcinn ofan ot ese baal improper sae tam de hoc en in thw a el een cen oe frac wih he ssancf which hwo ade and carey fiber othe see Ho na tinct he wd inte ma ter af oe ojo in pop tee nthe ann fa i iy cng. Wha speci i, ote fot cag hs moni s tha bes open to the word in uch away habe wesw Tiki he cnt of pee apenas Gelg an peng Engng be concen ang ofr is pe fag igi fr xine whee oor thing inch wold wpe of pute af ths Kind, tne maser of epee in eral hott snd io he wnt hc ray big rma ced we ta ao ‘han the wo hes a exe oes tothe ml) Man echelons Bmp inchoate mano naa BL a9 Man at Son of Gad isthe a sone acre He a bing of hewn the ascends Neneh he unto thew ling ee cing caper Ths man sao natu being—a et of tee and mused the fal nai nearons, molecules and parler ca lng die hin iebssresccndon ss man nh sao he wos ramen al man Thi sheen ofthe sol cen of wh he ‘sd tcon capable of "having” awl of pein il twat a. sounds ity having a experience of The od man of common ee it of sence is therefore decively opposed to she transcendent man [ist 2eder plese, om Dears o Hedge: byway of Kant and ser (eo menion ony he mest ine, vat ae cgi a ht which proper hin. Fh guzel Benpinie-aid ‘Der carer ogiefgaram Rents elaon tthe object. Huss interion aly, Heege der Weei—deies ther ence of na ans what ularly ding him om ay ote ting maybe seni the fee hacman anno um avay rom he worl. eit for ample but farmer inked toe gsi the background ofan expres the vos ht his do oe Abas cing whe wel, beg pen oi mull wap in secon 0 peecpon a fosting er Sek an cy oy trae hs speach the pinoea ppg sd presuppston of the word ht precedes nd males pstble al he ayn which an ees wot bur cheep rath evolutionary charter of Chistian trl eit inal in comparison wal he problematic dering tm common see teed the point of oy appearing thar For Chey nan issn eect Beingrofshe word neiter ine naturel eset she ancendenl ese This or eae duped by commen ee hin ignorant of wanseendenal man. nthe conta, other ‘ind of th more ign natural peace han tat of Chas ‘iy. and none iss mor imme once conepoon of tm and of th le may sl tha since Kant. waacendenal” ha pren te ford which fr not knowedgebut to whe makes po Fi) Thus waren longer dein wich the otdnary knowledge of hngs Ihr someone aque in the ou of ily exes withthe prio ‘pobiliy tate can ae such knowlege Ths poss wastes theft hat hee hing show themselves oir, cha ehey ae “phenom Manas om of God” 97 cna pos knowledge dos oc ide inthe things theses ‘tinea tha thy pe ees or ad appears: ies ‘Shatin uy de amie sche nenesand durin toi cial peronon pore ceca Nhe samen ‘rors heli of hi pebemave sce eid of Gennes man ted by Kan and by phenomenology ihe whch brought Tin he ppg ofthe wordnet 1 nag auntie ota — scene slop acaign at hol ansabea Bingatibesod ‘iceman ner here ae sons only in i) A pres phenomenlopl nus of ie a sown the elie ‘Sena he watt mode by wich ie phenomena feeds il by xperecing tein patiembrae, doesnot Cs fhe opening po ol ed oe poe eh of) {eprint fil no wos show el ee thing ta aks 0 ‘es ofan ouside Neth the me Hs ging ing as ‘“Frclan norte pre penomerlepel banc of which hs ‘Sedan made, loge fs word many shape fom “Tut encepon ofan ha rer wis Chany rene frm tpt boom he wana concep ta al teva der ot inthe sea tha places o ih wha down below and rea Nor deve her igh noma inven tha Joc fom anew culate, peng the sen for camp oe Tpeconepan or nerve, Wepre ping ht aah bewen {Tescutland he concep te loan o condensin of one oF tects fern Chinn mec Syoprena mth peste the Thitebecae neter heele o the mic bog seve oman asin by Ch) iy Tey ot ang son bss manne ig theme inane sot gastrin he we ap afshoning ‘eis Donued mit Chrcanitysoverning ofthe conception arn. oncs and for als dws not consi nthe ven of emer {lel n een onion but nthe, sande Soong su sa dns he Chintanrancadenal pease felopalan-snotbecsnih Anus nde shephenomenlzaton98 Man a "Son of Gad” {ohenomensty conn i bran rly the phenomenal i tha ines. Cini pocrdina da ton ofan dec eu fe snaiecason ati pissunasson. Henecorar it ‘son che bison Lift man mat be andere nd has lente sf Lif il and the Truth rope oe Be asl penom holga Lon te bss of which man an and mabe unde inmotion, tebe Life God hina Toy tha man isan nach threatens ony in ian chats rig Lie Godt eae shar man th Son of Gd Ste expen | Son of Gulia Hove ifiman ithe So, andthe Sr of God. iso of phe someniogi f and dvr kis eens fom he eerying at as becn nid by che Archon msl) sou he phesomenolgia | and ens omega eerosnciyof the wns Ach So in {Sino the wok and rath ho ss propetons hr di presse ins wo a erring ha ws om Wie oppnnce eine, pcan exe hae yn te wold Tan al he ls i oe threo are) tse proportions were tris cone tan bel ed pln wit she nese of indir ogi hat thy eh Ths exersion a iol ofthe aia argument Cs aire bos kl someting Srhave covered for the nscendenal ans of his onion [ed Soo. We mint now dee dep is prado enenon co inf ie ern codon of an Arden bor ee he werd End bee hn ne ut bene ating tt ana of ch Plains fr man he Son of Go tha le fm he oon of ech Son. les ep igen tha wl add othe phenomenclogy wee One ofthe won eae of °Chinlgy” meaning te fore made scans and pilapenw con of the myo ing of Cs thers al ae, Hei bth man nd God co ing ino se word nd there aking on i condi of a,b without ling the conn of Only Son sd Ft Bom engender in odie onan wih td ote fd ase him. How cn we expiant unio ihn Chri of we cogent mes nehunan and th ote he Asocned spcely wt eo ture arena hes of het spit neces atin or Man a: Son of God” 99 example isnot Chris human wl diferen fiom hs divine wl and poe bly even opposed ti From the potential conficeberween these wilt ‘eames Chis moral merit, his exepioal vr, snc he constant sb ‘ovdinates his or wl to his Fathers as we ein many of his declarations, inthe Lows Prayet he institutes, and finally in the momen ofhislkimate sacice inthe Pasion. Js shis constant subonination af hit own mao “But when one eso undesand Chis bing onthe bass of he sion within him of wo cntadcory nares one human and theo Givin. de tempol and the ther tera one mast st ide at eat 0 vrwheming prj tht conan rust any undeanding of ‘Chia 1 peuppoed onthe one and cha there na parsing ‘azutefan chat oc ar aco-consive eters n Chis nature) stich i on he orherhand.conjiny ene by isivine vgn, One forgets eel ses, Chi procerd om the on wh et him and ony from him, Geneon he lgneaion af Le 2d dwn hi auc fm shee oth nn i fe Thy lpsenhin which Christ pence himsl—namely he je {high ehe phn which sb phenaenalepl L expremes toe—uel this Les subjecvi. And ei fr chi reson tha eis ‘onsusantal an contemporneos wih Lif, ving “ome fo see the begining. the Ach-Sn o-ngederedin God's selengendering and therefor engendered inthe same moment, One forget thi ta cores ‘oo lew iterene even if nly contac element, in Chis t talindependence fom thc supposed human mace and well before soe ‘hing like man sw the light of day. "Before Abraham was, am." we turn the Gospel. even consider itn the usual anecdotal fhio, haw ‘an we il to node that Chris never spoke of himlf ara min, and ae spoke other people as ifhe wee one of them? ‘Bu this Christology founded onthe des of Chris double nate (ecu in that Chis tok om human form, which the Father did), ‘fe hide nother unforeate pei, oe that acl an Chsian Whar ite100 Manas Som of God” the vn ene, such hat chee together sompose Chriss med {ene Whar pring mind isha the man who mystery Bends ‘tue wi she divin ene of he Logs conan wih che Father isthe man of he wld de man of ommen ens pcsm adr Sonal, he man who fa rao nial natu man wh i ‘egal pu of he marl unvene. or en she ecendeatl an aho opens himself to che wor in ipso iin shot dhe mae tly Cini och man Chai psec ‘oa. the Son of Godibe Sana Lif, en taeda mn bo ‘win ole penomsologl Lie, engndced whine ial