By Trevor Hart
The vital competition of Christian religion is that during the incarnation the everlasting observe or trademarks of God himself has taken flesh, so changing into for us a dead ringer for the invisible God. Our humanity itself is lived out in a relentless to-ing and fro-ing among materiality and immateriality. mind's eye, language and literature each one have an integral part to play in brokering this hypostatic union of subject and that means in the human creature. impending varied facets of 2 particular pursuits among the picture and the note, within the incarnation and within the dynamics of human lifestyles itself, Trevor Hart provides a clearer realizing of every and explores the juxtapositions with the opposite. Hart concludes that in the Trinitarian financial system of production and redemption those events of ’flesh-taking’ are inseparable and indivisible.
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Extra info for Between the Image and the Word: Theological Engagements with Imagination, Language and Literature
I say ‘ought’ because, of course, it does happen, and in the case of lots of human terms (Father, Lord, King and others) many Christians have long since forgotten the oddity of just what we are doing when we use them to speak of God. But we ought not to forget it. We should deliberately keep the relevant images alive, no matter how accustomed we have become to their use, because, in a unique manner and to a unique extent, God remains forever elusive and resistant to convenient classification, escaping our grasp whenever we try to tighten up our definitions or pin him down more precisely.
59 But when it comes to the question of the precise epistemic force of that particular flesh which the divine Son made his own (let alone any other instance of creaturely reality falling outside the hypostatic union), when he enquires, in other words, about the significance which the particular shape and substance of this flesh has for the content and shape of our thinking and speaking about God, Torrance’s case leans much further in the direction of Hegel’s, in phraseology at least, and generates an apparent tension in his thought.
Stalker (Edinburgh: Oliver and Boyd, 1962), 212‒19. 91 Cf. D. Mettinger, No Graven Image? Israelite Aniconism in its Ancient Near Eastern Context (Stockholm: Almqvist and Wiksell International, 1995), 15. Between the Image and the Word 40 broken and made anew on the journey. Again, despite the superficial attractions of expulsion (and notwithstanding apparent biblical precedent for the same), what really matters here is best secured, I would contend, not by the absence of images, but by their continual imaginative chastening and ‘making new’ within the dynamics of divine self-revealing and prayerful response.
Between the Image and the Word: Theological Engagements with Imagination, Language and Literature by Trevor Hart