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    The Mission of the Prophets
    The Mission of the Prophets
    The Mission of the Prophets
    Ebook106 pages1 hour

    The Mission of the Prophets

    By Adrienne von Speyr

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    Adrienne von Speyr, whom Hans Urs von Balthasar credits with having an incalculable influence on his own writing, examines the mission of thirty-four figures in salvation history, from Abraham, through Moses, David, Elijah, and Isaiah, to the New Testament era and Our Lady. Mission is central to Christian life, and if we are to do justice to what God chooses for us, we can profit from looking at the chosen ones in scripture and seeing how they accepted their callings and lived out a life of service. Adrienne's contemplation on these unique missions helps us to open ourselves and respond to the call of God in our own lives.

    LanguageEnglish
    PublisherIgnatius Press
    Release dateMay 4, 2012
    ISBN9781681495224
    The Mission of the Prophets
    Author

    Adrienne von Speyr

    Adrienne von Speyr (1902–1967) was a Swiss medical doctor, a convert to Catholicism, a mystic, and an author of more than sixty books on spirituality and theology. She collaborated closely with theologian Hans Urs von Balthasar, her confessor for twenty-seven years, and together they founded the Community of Saint John. Among her most important works are Handmaid of the Lord, Man before God, Confession, and her commentaries on the Gospel of Saint John.

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      Book preview

      The Mission of the Prophets - Adrienne von Speyr

      FOREWORD

      This little book is the introduction to—or first part of—a comprehensive work on the missions of the New Covenant that will appear later and be based essentially on the same methodological presuppositions: consideration and contemplation, in prayer, of the supernatural reality concealed in the Word of God, combined with an impartial openness, an attitude of service extending almost to self-forgetfulness, so that only what is objective in revelation might show itself.

      Thematically central here is the concept of mission, which plays an all-governing part in both the Old and the New Testament. Mission is not (as is often wrongly assumed) the simple resultant of two components: a universal grace that is offered to everyone in the same way and the different historical, psychological, and biographical factors that condition any individual recipient of that grace. Rather, mission is that particular and unique form of grace which God intends, and holds ready, for each recipient of mission and which, while certainly existing in a relationship of mysterious, never-definable harmony with the individual’s natural conditions, can still rule sovereignly over those conditions, requiring that they be wholly subordinated and placed at its disposal. This is supremely true of those individual choices and missions that, under the Old Covenant, are bearers of the process of revelation itself or that, under the New Covenant, subserve the ever-renewed explication and vitalization of revelation as something enduringly present and active in the Mystical Body of Jesus Christ. These missions were, from the very beginning, both personal and historical: different and new in every case, always surprising, never to be calculated or deduced in advance; and it is precisely as such that they are the authentic revelation of ever-flowing grace, whose essential historicality cannot be exhaustively captured in any general precepts. From the standpoint of man, only one thing is possible; to place oneself wholly at the disposal of unforeseeable grace; to avoid wanting to determine anything, to anticipate anything. Nature is, and remains, clay in the hands of God, and no one but God knows just which forms he will bring forth out of you or me.

      Inquiry into the missions of the Old Covenant also implies coming to know, in and through God’s revelation, both God himself and his inner being; listening to his Word, which is essentially a Word having its effects in man; and observing man and his way of behaving under God’s formative hand. It is, therefore, an altogether central vantage point that Adrienne von Speyr adopts here. From that position, she meditates upon a number of the greatest figures in the Old Testament. Her main concern is with these figures themselves, their inner decisions, their prayers, their tasks, their fulfillment of the roles that God has assigned to them—as opposed to the external succession of events and how that succession was decisively influenced by them (something that, as such, can be looked up in any account of biblical history). From time to time, the reader of the present book will probably feel urged to consult his Bible in order to make comparisons. Well may he do so, for it is only through immersion in the Word of revelation itself (which is how the authoress’ own expositions were engendered) that the most profound meanings behind the images of mission can become accessible. For purposes of reference, the table of contents includes a listing of the relevant biblical texts.

      Today, the concept of Christian mission has been grasped in essence by many Christians. They have understood that grace always conceals within itself a task, that chosenness always demands a commitment to the unchosen. But if we are to do justice to our mission, we must look to the saints of revelation and of the Church—not in order to copy them slavishly, which would be impossible anyway, but to learn from them how man needs to subordinate himself, in unperturbed humility, to the directives of God. There are those who speak of mission today when what they really mean is some self-conceived program. But what reveals itself in mission, as nowhere else, is the majesty and absolute sovereignty of God, who chooses whom he wishes, in order to send him where he wishes, with that mission which he forms and infuses into the words and life of his messenger.

      Hans Urs von Balthasar

      May 1953

      ABRAHAM

      This is a threefold mission. It begins with Abraham’s having the initially unprovable certainty—in his faith and in his prayer, in his everyday attitude, and at times when he is specifically speaking with God—that he has a mission. This mission appears to him as an imperceptible sort of chosenness. He knows that he has to behave as a marked man, that God expects something of him and will also give him something, that he must be especially faithful and devout and just. This quiet preassurance remains wholly in the depths of his soul; it corresponds, at this first stage, to no vision of any external task, no pathway, and no definite experience. It is like being quite gently shaken—it is barely perceivable yet still occasions a corresponding awareness. He must live as a bearer of mission, which means being constantly heedful of himself in order for God’s intentions to become clear through him.

      There is a second dimension to this mission, one characterized more by a kind of persistence. Abraham must remain subject for a time to what he has experienced so as to allow it to grow fuller. And when he is eventually asked to sacrifice his son, he suddenly realizes: he is the father of the promise on the human plane. He himself is not the object; God wishes, through him, to effect something greater. What is important is not his own person but that which God has implanted in him. This is the dimension that includes his family, the generations descending from him, the whole people, as symbolized by his son, Isaac. He cannot imagine what God intends; he has simply to persist in this course of things. To go on expanding the foundation of his faith, allowing his prayer to deepen. Behaving at all times as if he were a kind of mission-bearer from God.

      The third dimension is the confirmation of his mission. That mission belongs no longer to him but to the whole of the Old Covenant—in fact, to the whole world. He is merely the earthly basis, the worldly mirror image, for the activity of the Father in heaven. The Father is the bearer of the promises; the Father is the one who actually sacrifices his Son; the Father is also obedient in relation to the mission of the Son, who is embodied in Isaac, even though the latter gains no clear experience of this. But for Abraham, too, this is no longer something personally experienced. He recedes into the background; Isaac recedes into the background; their actions recede into the background. Everything is merely a sign. A symbol, about which the actors understand little, yet which is rewarded and proves correct. But a sign that points down through the ages, all the way to the end of time. In Abraham is Christ, is the New Covenant. The two look toward each other like mirror images in implicit supplementation; the one is prefiguration, the other fulfillment.

      Three missions in one. A small, unambitious, occasionally almost hopeless obedience, which yet constitutes the whole joy, the whole pride, of the race and brings with it the highest of rewards, inasmuch as the triune God sees fit to make the history of Abraham the means for proclaiming the prehistory of the Incarnation of God.

      ISAAC

      Isaac’s mission lies between that of Abraham and that of Christ. His place is established already on the lap of Abraham; in his submission to whatever is to happen to him, to his lot as an intended sacrifice, he illustrates the obedience

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