One of the most impressive passages in Hans Urs von Balthasar's book on Herrlichkeit in the volume on the New Testament seems to me the chapter on the hidden love, Verborgenheit, Liebe, in the Gospel of St. John. It's page 349 and the following. It has two paragraphs. The first is called, Der unbekannte Offenbarer, The Unknown Revealer. And the second, Dialog als Monolog. Dialog as Monolog. Perhaps a few thoughts of it I'll try to translate into English while reading the German.

[01:08]

He says now we should consider the glory according to St. John, I mean St. John's idea, under the aspect of its hiddenness. Exactly because St. John does a step beyond St. Paul and takes the sacks, which means the flesh of the historical Jesus, into his synthesis of doxa or herrlichkeit. The Logos, the Word, has become flesh, and we have seen His glory, John 1, chapter 14, verse.

[02:14]

By this fact, He points already to its hiddenness. For flesh signifies, in the sense of the Old Testament, that what man distinguishes as non-God in relation to God, das nichtgöttliche, das Menschen, and in relation to God as the strong one, the weakness, the weak thing, whose glory or beauty is essentially a welkende, a withering in relation of before the eternal Walten workings of the Word of God.

[03:29]

Confer Isaiah 46 and the following verses. The dwelling among us is in this context not only the descent of the divine presence in the Kabot cloud on this earth so that the earth would be illumined by the glory and would reflect the glory. He refers to Ezekiel 43 too. but it is an inner entering into the earth, which evidently is his own, the John 1 11, and irradiating in and out of the earth.

[04:48]

In spite of this, John does not spin out the Old Testament analogy as it is done in the epistle to the Hebrews. That means man as God's image and endowed with his glory. which now is going to be taken over by the universal heir, in Allerben. On the contrary, all human docks our glory as Eigenwürde, as honor. and consequently as showing honor to one another, this idea of the man as image of his glory is being put aside to make room for the seeking of the Doxa,

[06:18]

of the glory which comes from God alone. This is a quotation from John 5, 44. The love of neighbor, die nächsten Liebe, which John, on the basis of the incarnation of God, gives such simple emphasis. The horizontal, which is so strongly emphasized on the basis of the vertical, does not rest on the analogy, created analogy, schöpfungsmäßige analogy, of the dignity of God and the dignity of man, or the freedom of God and the freedom of man.

[07:35]

Because here, in the Context of St. John, the whole order of creation is untergriffen, as he says, is taken in and supported by the Logos and the fact of its incarnation. Through Him, all things have come into being. And through Him and in His relation to God, all things receive their light, the Prologue 1-9, and are are interpreted, or their meaning is revealed, and they judge in this context.

[08:43]

In this way one can say that St. John's concept of doxa has two roots. One, in the Old Testament, Kabod, Yahweh. As, for example, certainly in chapter 12, verse 41. And the other one, in the Hellenistic concept, opinion, fame, glory, honor. which, however, in Psalm 8 and in its former Weiterwirken, effectiveness, is in continuity.

[09:49]

And therefore one can be of the An opinion that John glides from one pole to the other, or that he gives the impression to play with the word doxa. Nonetheless, Oscar Kuhlman is right. When he does not subsume the doxa concept of St. John among the ambiguous expressions of John, the doppeldeutung also, the expressions with the double meaning with John, Because the powerful parenthesis which John builds around the two poles of the concept, glory and honor, it brings them into a final

[11:14]

definitive theological light into unity. The Son of God, the only one, who as the only one, gives glory to the Father, and in parenthesis, and in the Father, honor and glory are one." End of parenthesis. The Son of God, who himself alone asked the Father for honor and glory, and from him alone receives this honor and glory, becomes in this process the measure, the yardstick, and the judgment of all horizontal inter-human relations.

[12:35]

This is also true still for the letters of St. John.

[12:40]

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