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"Conceived by the Holy Spirit, born of the Virgin Mary" | Hans Urs
von Balthasar | An excerpt from Credo: Meditations on the Apostles'
In the twelve months before his sudden death, Hans Urs von Balthasar
had been writing a series of reflections on the twelve articles of the
Apostles' Creed. These texts, which are undoubtedly among the last things
he wrote, take on the character of a legacy, a spiritual testament. For
they amount in their extraordinary compactness and depth to a little "summa"
of his theology. What he had set out in detail in numerous books over
five decades, he summarizes in Credo:
Meditations on the Apostles' Creed in contemplative plainness and
All the characteristics that make von Balthasar's work so distinctive
and valuable are to be found here: breadth of vision, loveliness of style,
and an intuitive-contemporary passion that allows him to "pray intellectually
and think 'cordially'."
The following is von Balthasar's reflections on the phrase, "Conceived
by the Holy Spirit, born of the Virgin Mary".
"Conceived." This is said of the Son of God, but it sounds passive; an
Other is active in this conception, and he will be named immediately:
the Holy Spirit. And an Other is she who conceives: the Virgin Mary. Just
as a child is passive when conceived, whereas the parents take part actively.
But it is only later on that a child awakens to consciousness, whereas
the Son of God possesses eternal consciousness and also the will to become
human. To be sure. Yet still we acknowledge in faith that he does not
incarnate himself, does not himself take hold of the human nature that
he will inhabit, but allows himself to be conveyed, as the "seed" of the
Father, into the virginal womb by the Holy Spirit. But this means that
the occasion of his Incarnation is already the beginning of his obedience.
Theologians have very often claimed the opposite, on the ground that the
union of the human and the divine natures occurs solely in the Son as
the Second Person in the Divinity.
However, the creed describes not a "taking of something to oneself," but
an "acquiescing in something that happens to one." In this pretemporal
obedience, the Son still differs profoundly from naturally engendered
human beings, who are not asked whether they wish to come into being or
not; the Son permits, in full consciousness and with full consent to the
divine plan for redemption, himself to be used as the Father wishes. But
already here, he does so in the Holy Spirit of obedience, through which
he will atone for the disobedience of Adam and "infiltrate" it. He does
not, like a capitalist, cling to the treasure of his divinity as if he
had earned it himself (Phil 2:6). He has received it from the Father and
can "deposit" it with the Father in order to bring clearly to the fore,
out of his eternal devotedness to the Father, the aspect of obedience
that inheres in that devotedness and exemplifies what a creature should
show in relation to God.
"'By the Holy Spirit." He is the Spirit of the Father and of the Son.
But now, when the Son becomes human, he, the indivisible Spirit of both,
becomes, in the Father, the Spirit who issues directives and, in the Son,
the Spirit who receives directives. Already so in the act of the Incarnation
itself, since the Spirit conveys the Son, as "seed of the Father," into
the Virgin's womb, and the Son, in the same Spirit, allows himself to
be so conveyed. If the Holy Spirit, as a single Person, is both fruit
of, and testimony to, the mutual love between Father and Son, then it
is evident here how much the directing by the Father and the obeying by
the incarnate Son are, right down to their deepest roots, consummate love.
For us humans, that will mean that our obedience, which we owe to our
Creator and Lord and to all his direct and indirect commands, can be,
in Jesus Christ, and even must be, an expression of our love; so that
any love of God or other human beings which excludes obedience, or wishes
to get beyond it, does not at all deserve the name love.
"Born of the Virgin Mary." Here we have a great theater of war. If he
is to become a human being, then why no normal human conception? And if
this virginal birth (about which there was obviously no knowledge until
relatively late; Paul still knows nothing of it, nor does Mark) is to
be understood as an act of homage to a Jesus who is venerated as God,
then must that not be connected with the influence of Hellenistic legends
or rather more plausible Egyptian myths? And finally, even assuming that
the (already married) Virgin could have conceived without male participation,
are we to assume, even more improbably, that she also gave birth as a
virgin? And is there not, by the way, ample talk of brothers of Jesus?
So why make an exception solely for the "first-born" (Lk 2:7)?
A whole host of questions, which would require a book to answer. Here
only in shorthand: the Virgin Birth stems directly from the early stages
of the Old Covenant, when God restores sexual power to a waning body (Abraham,
Zechariah and his barren wife), and the miracle that the "barren" woman
will have more children than the fertile one is a stock symbol of God's
power to reverse things.
That is most likely the reason why the prophecy of Isaiah ("the young
woman [or: virgin] shall bear," 7:14) is resolutely translated by "virgin"
already in pre-Christian times (Septuagint). "Brothers" is used today,
among many Arabic peoples, as a term for more distant relatives; this
undoubtedly lies in the background to the Greek adelphos, which
implies, in the narrower sense, "brother." And how typical of our age
of minimalistic faith is the conceding of a virginal conception while
dispensing the believer from having to accept a virginal birth. As if
the second would not be as easy for God to bring about as the first. But
then why? Because in the New Covenant the fruitfulness of virginal life
(consider above all the Eucharist of Jesus), a fruitfulness not toward
regenerated mortality but into life everlasting, will be a decisive feature
of the new meaningfulness of body and sex.
To be noted well: this is not to deny to Mary the (messianic) pains, spiritual
and physical, of her Advent-they represent solidarity with the chosen
people and, in an anticipatory way, with the body of her Son (cf. Rev
12:2); but at Christmas, the Old Covenant and its expectations pass over
into the quite different fulfillment of the New. All this is pure biblical
logic, and all parallels with antiquity are lacking in the decisive depth
that pertains to revelation.
Related IgnatiusInsight.com Articles on Advent and Christmas:
What In Christmas Season Grows: On the Days Leading Up to the Nativity of the Lord | Fr. James V. Schall, S.J.
Turn Your Hearts! | A Homily for the Second Sunday
of Advent | Fr. Kenneth Baker, S.J.
The Perfect Faith of the Blessed Virgin | Carl E. Olson
Come, Lord Jesus! The Meaning of Advent | Fr. Kenneth Baker, S.J.
Mary Immaculate | Fr. Kenneth Baker, S.J.
Archbishop Fulton Sheen on Advent | From Through the Year
With Fulton Sheen
Mary's Gift of Self Points the Way | Carl E. Olson
Immaculate Mary, Matchless in Grace | John Saward
Mary | The Introduction to Mary in the Middle Ages | by Luigi Gambero
The Mystery Made Present To Us | Fr. Alfred Delp, S.J.
Remembering Father Alfred Delp, S.J., Priest and Martyr |
A Conversation with Father Karl Adolf Kreuser, S.J.
Assumed Into Mother's Arms | Carl E. Olson
Contemplates the Mother | Erasmo Leiva-Merikakis
The Incarnation | Frank Sheed
"Born of the Virgin Mary" | Paul Claudel
The Old Testament
and the Messianic Hope | Thomas Storck
of Contradiction, Season of Redemption | Fr. James V. Schall, S.J.
The God in the
Cave | G.K. Chesterton
Urs von Balthasar (1905-88) was a Swiss theologian, considered to
one of the most important Catholic intellectuals and writers of the twentieth
century. Incredibly prolific and diverse, he wrote over one hundred books
and hundreds of articles. Read more
about his life and work in the Author's Pages section of IgnatiusInsight.com.
the Insight Scoop Blog and read the latest posts and comments by
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