Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
Jesus is the Logos. So is he himself, in his very Body, the Law.
The Law is infinite in its ramifications; it is the infinite Logos, and the Logos is the eternal knowledge and actualization of the perfectly coherent – NB, “perfect” means “complete” – infinite Gödelian stack of logical calculi, which alone suffices to that establishment of the totality of Truth, upon which any lesser portion of the Truth depends for its derivative truth, and so for its being, its factuality, and thus its salience to creatures, ergo its efficacy. Then only an infinite being might comprehend the Law, or enact it. And only by enacting it could it be fulfilled, or for that matter suasively Lawful; i.e., only were it actualized could it be Law in the first place; for only thus could it be a real character of an actual entity; only as actual and real could it be apprehensible to other actualities, or influential in their development. So, only the Logos himself can be the Law; and, so, Nomos is implicit in and entailed by Logos.
To know the Law perfectly is to be the Law. But of all men only Jesus knows the Law perfectly, or can therefore be it, effect it and thus forthward embody it. Only Jesus can fulfill the Law. For, only Jesus *is* the Law.
So then: if you find that you have to *try* to be Lawful, you have not succeeded, nor can you. Such is the tragic circumstance of the Pharisee, and of the earnest honest hero of Greek tragedy. Such is the source of their anxiety, and their complaint.
Likewise, of ours; of mine. We should not be too hard on the Pharisees. That would be to fall prey to the delusions and grievous egregious errors and misprisions that follow upon psychological projection.
*We* are the Pharisee. This is the crux of all the parables about him.
To try to be righteous is to fail thereat. So God taught us to pray that we should be saved from the trial.
To be saved from the trial is to be saved from the predicament of the Pharisee, aye of Sisyphus and of Tantalus, that they cannot by themselves escape. It is to be hauled bodily from the Pit.
Success in righteousness comes, not from scrabbling at the walls of the Pit, but from letting go of trying, and from surrendering to the Logos; from turning to the shining golden rope he has let down to us, and grasping it as it were the Pearl of Great Price.
That shining rope Ladder is our only hope. As all finite, no creatures of the Logos can possibly approximate thereto; for, finity and infinity fall under utterly different and therefore radically incommensurable categories. Only the Law himself – its angel and archetype – can do so. Only the Law himself can be fully Lawful.
Only in the actual fulfillment of the Law by the Logos can there be righteousness, or therefore salvation, for any being whatever. For, the Law establishes for all beings the very nature and character of their righteousnesses, in all their myriad legion details, under his omniscient purview. The Logos himself then is the substance of salvation, the matter of it, the ambrosial manna of it, and the Body and the Bread; and creaturely enjoyment of salvation is enjoyment of him. To be saved is to partake of God’s enjoyment of himself. And this is done by partaking of his very Body.
Finity cannot effect infinity. Our salvation then cannot – ontologically cannot – be effected in virtue of our works qua ours – which, after all, have any virtue or power in the first place only on account of the divine intervention that began us, and so endowed us with whatever potential virtues we might then have actualized – but rather only in virtue of our participation in his. He does all the work of salvation. Our only relevant act lies in wu wei: in getting out of his way, so that our works become more originate in him than in us.
It is his work that saves us. Saving us, he makes his work ours; accepting his salvation, we make his work ours. These are not two motions, but rather two aspects of the same motion (John 10:14).
Our works do then however effect our salvation – or rather, just are the ontological outworking of our salvation – but only insofar as they originate in him, as his work for us – only, that is, insofar as our works qua ours vanish in favor of his works in and by us. When we let him make his works ours, he works in us, to our salvation. We become then his angels, more and more. So then eventually do we assume our angelic bodies.
Otherwise are we bound for devilry.
Is the Law for man then more than is possible to man? No. It is possible to man, but not in virtue of man’s own ontological resources, especially as Fallen. Indeed, man’s attempt to fulfill the Law under his own ontological steam just is his Fall.
Man is ever possibly Lawful only as participant in the Logos and his work.
Finity cannot effect infinity. But infinity effects all finities. Infinity then is implicit in any finity, as its first forecondition. So then can finity apprehend infinity as logically implicit in its own actuality; and, so doing, partake it.
Any creature that turns away from infinity turns away from itself, and so damns itself. For, infinity is the source and ground of all finity. Infinite being is the basis and matter of finite being. To turn away from infinity toward oneself then is to turn away from *everything,* including oneself. Thus to turn to infinity and so lose the self is to gain the whole world, *including the self.*
I really must get to Mass more often.