opposition . The term he uses is tension , because the poles not only seem to contradict each other , but
are also dependent on each other . This phenomenon is the only viable means to express the interdependence of opposites in the perception of reality .
The most essential example of this is the polarity between essence and existence in finite being . When one perceives another , that other has existence in itself , but you cannot begin to describe it without reference to its essence . He writes ,
“ Essence ” is always more than what is realized in fact . A man remains the same ' in essence ' from the cradle to the grave , even though , from the point of view of existence , he constantly alters ' in fact '. And yet even his essence participates in this change .... yet , as soon as we begin thinking we have gotten our hands on either essence or existence , it points immediately to the other pole as the seat of the mystery . 10
The essence in God ' s “ safekeeping ” glimpsed by the Bride in a “ Tabor vision ” is drawn from her experience of the beloved as he exists . However , whereas God ' s grasp is complete and secure , The bride must preserve and nurture her love to keep her grasp of the vision . Writing about this tension Balthasar explains ,
Each pole can in some respect be grasped , but in being grasped it always points immediately beyond itself to the other pole as what has not yet been grasped .... Although being is not irrational , it is nonetheless always more than what a mind can comprehend just by looking at it . As created being , it is not infinite : yet even as a finite being it can never be so exhaustively captured that there is nothing further to grasp . 11
What does she see in him ? Why do you love me ? These questions are not easily answered , because
what is grasped is deeper than can be contained in an explanation . Each creature is an ocean of discovery due to its origin in the eternal One .
Balthasar states that “ the existence of such polarities gives finite being the consistency , vitality ,
10
Ibid ., 104-105 .
11
Ibid ., 106-107 .
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