“THE FULLNESS OF THE TIME” (Gal 4,4) – THE ENUNCIATION OF THE ESHATON’S PRESENCE IN THE HISTORY

Uocavajuci kako iskaz o “punini vremena” u Gal 4,4 pripada zakljucku Pavlova argumentiranja o opravdanju po vjeri Abrahamovim likom, u ovome clanku autor analizira taj iskaz u njegovu poslanicnom, kulturalnom i kršcansko-tradicijskom kontekstu. Pošavši od Pavlove sintagme i njezinih glavnih sastavnica, istaknuvši njezinu originalnost u odnosu na grcki i židovski kulturalni ambijent, kao i u odnosu na kršcansku tradiciju, autor pokazuje da Pavao tom sintagmom izražava izvorno kršcansku ideju o prodoru eshatona u povijest. Ta ideja karakterizira kršcansku misao od samih pocetaka, ali je u drugim NZ-nim spisima, pa i kod samoga Pavla, uglavnom povezana s pashalnim otajstvom smrti i uskrsnuca Isusova. Za razliku od takvoga povezivanja, Pavao u Gal upravo sintagmom “punina vremena”, izražava prodor eshatona u povijest samim Isusovim ro!enjem, njegovim ulaskom u povijest. Punina vremena kao tipicno kristološka kategorija kvalitativna je mjera svih vremena, a ne kalendarski završetak nekoga odre!enoga vremena. Njome Pavao izražava povijesno-spasenjsko osmišljenje vremena. To znaci da se u povijesti ne može dogoditi ništa apsolutno novo. Doga!ajem Krist, koji zapocinje Isusovim ulaskom u povijest i u kojem i Marija ima svoje mjesto, vec se ostvarilo ono što se ima dogoditi s poviješcu, odnosno anticipirana je u povijesnim uvjetima definitivna završnica povijesti. Takvu originalnu i iznena!ujucu tvrdnju Pavao je mogao utemeljiti trima cimbenicima koji se u njegovoj misli trajno ispreplecu: kristologijom, soteriologijom i antropologijom. U zakljucku autor istice paradoksalnost takve tvrdnje: povijest se nastavlja, premda je dovršena, ili obrnuto, povijest je zakljucena, dovršena, premda nastavlja svoj tijek. Takva ideja, osim što omogucuje novu viziju stvarnosti, obilježava izvorno kršcanski identitet, spleten od mnogih paradoksa, antiteza i antinomija. Živjeti puninu vremena znaci biti realni optimist uronjen u Božju novost u povijesti, u uvjerenju da, kako sam Pavao kaže, “je li tko u Kristu, nov je stvor. Staro uminu, novo, gle, nasta!” (2 Kor 5,17).Observing that the enunciation about “the completion of the time” in Ga 4,4 belongs to the conclusion of Paul’s argumentation about justification through faith by Abraham’s figure, in this article the author analyses this enunciation in its epistolary, cultural and Christian-traditional context. Starting from Paul’s expression and its principal components, pointing out its originality regarding the Greek and Judaic cultural ambience, and also regarding the Christian tradition, the author shows that with this expression Paul talks about the original Christian idea, consisting of the irruption of the Eshaton into the history. This idea characterises the Christian thought from the beginning, which is in other new testamentary scripts, as well as by Paul himself, mostly connected with the paschal mystery of Jesus’ death and resurrection. Contrary to such connecting, in the epistle to the Galatians, just by the expression “the fullnes of the time”, Paul expresses the irruption of the Eshaton in the history by Jesus’ birth itself, by his entry into the history. The fullness of the time, as a typical Christological category, is the qualitative measure of all times, not the calendar ending of some defined time. With this expression Paul talks about the historical-salvation sense of the time. It means that nothing absolutely new can happen in the history. With the event of Christ, which begins by Jesus’ entrance into the history and in which Mary has also her own place, it has already been realized what is to happen in the history, namely in historical conditions the definitive end of history is anticipated. Such an original and surprising affirmation Paul was able to found by three factors, which are constantly interlaced in his thought: christology, soteriology and anthropology. In the conclusion the author points out the paradox of such affirmation: history is going on, although it has been completed, or vice versa, history has been concluded, completed, although its flow is going on. Such an idea, apart from making possible the new vision of reality, marks the original Christian identity, which is weaved by many paradoxes, antitheses and antinomies. To live the fullness of time means to be a real optimist, immersed in God’s newness in the history, convinced that, as Paul says himself, “so for anyone who is in Christ, there is new creation: the old order is gone and a new being is to become!” (2 Co 5,17)