Monday 11 March 2024

Malkovsky on the Personhood of Sankara's para brahman

Sankara's possibile antecedents: Patanjala yoga (Hacker); bhedabheda(Hajime Nakamura), perhaps under the influence of the Gaudapadiya-karika (Ingalls). Vaisnavism (Hacker; Nakamura; W.G. Neevel; Jacqueline Hirst; Malkovsky; Sengaku Mayeda). (542-544)

The distinction between a higher and lower brahman is central of Sankara. (545)

The majority of scholars - both nondualists and theists - believe that his para brahman is impersonal. The implication is that the God of the theists - whether Hindu or not - is an inferior deity. The bhaktas could never accept this. Georges Thibaut much preferred Ramanuja's conception. (546)

A small group regards the para brahman as personal - concluding either from philosophical considerations of 'person' (chiefly De Smet) or from exegesis (chiefly Hacker). (547)

Of course, Sankara does not - could not - take up the question of brahman's personhood. (547)

Hacker holds that Sankara is an illusionist, but also shows that most often S identifies isvara with para brahman. (553-555) A proper understanding of the Absolute need not exclude its being personal. (555)

D.M. Datta: one of the strongest affirmations of realism in Sankara. (555) See also Saccidanandendra Sarasvati as cited by Karl Potter. (556n51)

Julius Lipner: The Advaitic absolute is trans-personal rather than impersonal. (561)

De Smet on the Trinity: see "Light from the Christian Jnana-Karma-Bhakti-Samuccaya" in Religious Consciousness and Life-Worlds, ed. T.S. Rukmani (New Delhi: Indus Publ. Co., 1988) 81. (561n75)

Mahadevan. (562)




Monday 20 November 2023

Grace and freedom, growth into Christ

PERPETUALS COURSE, ODXEL, 2004


D’Mello Kimrold

Fernandes Simao

Hadke Sudhir

Sankul Cedrick

Teixeira Banzelao


Growth into Christ 


Spontaneity and autonomy. The drifter and the chooser. Life has brought you up to this point. Now is the moment to make the definitive choice. Existenz: deciding what to make of oneself. High choice, deliberate decision about one’s future. Without total clarity, without absolute guarantees, except faith in the one who has called, and who is faithful. 


Clear convictions. The virtue of faith. Intellectual conversion, and the supernatural virtue of faith: submission to what is greater than the human mind. But: no one can come to the Father unless he is drawn by me. Faith as gift. 


Clear convictions about God, about Jesus Christ, about the Church, about religious life. [Cyril Desbruslais describing the usual religious trajectory of his thinking young people: first they reject God; then they learn to accept God, but not Jesus Christ; then they learn to accept Jesus as man, but not as God; eventually they learn to accept Jesus as God and man, but reject the Church; the most difficult stage is for them to learn to accept Jesus Christ in the Church.]


You are about to begin the study of theology. You are not entering theology with blank minds, tabulae rasae. You are entering as men of sound faith. Your study of theology is for the purpose of being able to give an account of your faith (1 Pet 3:15). Fides quaerens intellectum: faith seeking understanding. Crede ut intelligas: believe that you might understand. 


In the four years to come, the study of theology will be your principal preoccupation. It will form therefore part of your spiritual growth, as a religious, as a candidate to the priesthood. Your commitment to study should form part of your daily examen of conscience, your fortnightly examen for the sacrament of reconciliation, your friendly chat, your spiritual direction. “For you I study…” There is no excuse for a Salesian priest candidate of today: he has to put his best energies into study. For he is called to be an educator and evangelizer. He is sent to young people, to all those who collaborate with him in the work for young people, to people of the working classes, to people as yet untouched by the gospel. This is a tall order. You will require all your resources, not least a sound study of sound theology. Otherwise you will avoid and evade the responsibility of teaching, preaching, animating, ruling. When the people of God ask for bread, you will give them stones. 


Read Pastores Dabo Vobis on the intellectual preparation for the priesthood. Read also Vita Consecrata. Read our constitutions and our other documents. We cannot even work for the poorest of the poor with empty heads. 


So let us not despise study, and the study of theology. Let us not give in to despising remarks about commitment to study. I do not hesitate to use the word sin here: you will be sinning, and sinning grievously against both God and your neighbour. You will be betraying your own word, that you will utter at your perpetual profession: to give of my best and all I have to those to whom I shall be sent. You will demoralize your companions. You will contribute to the decline of the quality of Salesian and religious and Christian life. You will be giving stones not bread to your young people. Don’t forget, Don Bosco spent, at the advice of his confessor and spiritual director, three years in the further study of theology. The usual extra years were two, but Don Bosco was given three. He never regretted this. During these three years, his vocation took concrete shape, and he learnt to be a priest. 


Clear convictions about Jesus Christ


The real challenge of RL today is that of restoring Christ to RL, and RL to Christ. This is one thing we cannot take for granted. To adhere ever more closely to JC is the very center of RL. RL is based on JC. Without JC, or with shaky convictions about JC, you are shaking the very foundations of RL. 


Is there no place for doubts? Newman: one thousand difficulties do not make a single doubt. ‘Difficulties’ occur within the horizon of faith. The two ways of asking questions, cf. the Jewish Passover ritual. Ask, by all means; inquire; be open; but from within the horizon of faith. 


Contemplating Christ from a Salesian standpoint


Is there a Salesian Christology? Yes. We salesians are sensitive to certain aspects of Christ. 


We begin by noting that the contemplation of the face of Christ must be, as it is for all religious, our first passion and concern. C 34: our highest knowledge is to know Jesus Christ, and our greatest delight is to reveal to all people the unfathomable riches of his mystery.


What does contemplating Christ mean? It means knowing him deeply, loving him more faithfully, following him more radically. Christology is not the fruit merely of knowledge, but also of love and of imitation. 


We note that in presenting Jesus to his boys and to the people, DB used to emphasize especially the mystical dimension: the inexhaustible kindness of the Master, his mercy, his willingness to forgive. In the lives that he wrote, he highlights friendship with Jesus. This is the front of the mantle, in the dream of 10 diamonds. 


In presenting Jesus to his Salesians, DB used to emphasize instead the ascetical dimension: the following and imitation of Christ in the consecrated life and through the counsels. However, we must be clear that this following and imitation is not painful renunciation but rather a free and joyful offering; not a list of things to be done, but a total consecration. This is the back of the mantle in the dream of 10 diamonds. These are the hidden thorns which no one sees, in the dream of the pergola of roses. 


We find the Salesian Christology most especially in C 11. 


Gratitude to the Father. Gratitude was one of the most outstanding sentiments in the human personality of DB. He wanted to pass this on in the highest degree to his sons. Mamma Margaret played an extremely important role in the development of this attitude in DB, especially through her strong sense of divine providence. We remember the strong things DB used to say about grumbling and discontentment among his boys. The positive side of this was the invitation to see life as gift. 


For the gift of a divine vocation given to all. DB was convinced that everyone has been given a divine vocation. He was convinced that in every situation, despite all limitations, deficiencies and sin, every individual is a child of God, an image of God, called to his friendship and to eternal life. This conviction gave rise in DB to hope. He was convinced that in every youngster there was a spark of goodness. More importantly, his life and his prayer was filled with gratitude for this gift of the divine vocation given to all. 


Predilection for the poor and the little ones. There is no need to demonstrate or belabour this. But we do need to note that this predilection stems not only from the generosity of DB’s heart, but from a God-given mission. DB’s attitude in front of Marchioness Barolo is normative in this regard: you have the money and will have no difficulty in finding priests for your institutions; but my poor youngsters have no one. The RM insists that, even though we speak today of new forms of poverty, we give first priority to those who are socially and economically poor. 


Zeal in preaching, healing, saving. Zeal in preaching: for DB this was so important, that it was his main request on the day of his first Mass. Also, he learnt early in life the need to reach out to the people, to speak their language, to be simple rather than to seek to impress. Zeal in preaching is closely connected to ‘reason’ in the trinomial reason, religion and loving kindness. Healing: those to whom we are sent are sick because they have been abandoned in various ways. Vecchi: all this has led us to rethink the concept of prevention: a first prevention, which is basic; a second prevention, which consists of preventing the ultimate ruin of those already on an evil path; a third prevention, which checks the worst of the evil consequences. Again, on the topic of healing, we must remember that Jesus’ miracles are directed towards the salvation of the whole person. DB seeks the total well-being of his youngsters. Saving: the climax is salvation. Don Rua reminds us: he took no step, said no word, took up no taswk that was not directed to the salvation of the young. Truly, the only concern of his heart was for souls. If we forget that the ultimate purpose of Salesian work is salvation, we fall into a reductionism which betrays the preventive system. 


Under the urgency of the coming kingdom. God’s kingdom is a dominion characterized not by domination but by fatherhood. We are not slaves or servants in the kingdom; we are sons and daughters. The coming of the kingdom is good news: it is a gift and work of God calling for human collaboration, not something we have to achieve on our own. Therefore urgency, but a hopefilled and joyful urgency. 


The attitude of the Good Shepherd who wins hearts by gentleness and self-giving. The Salesian spirit has its model and source in the heart of Christ (C 11). The Spirit formed in DB the heart of a father and teacher, capable of total self-giving (C 1). The heart of the Salesian spirit is pastoral charity (C 10), the charity of the Good Shepherd, who conquers hearts with meekness and self-giving (C 11). As he works for the salvation of the young, the Salesian experiences the fatherhood of God, and the divine dimension of his activity: apart from me you can do nothing (C 12). From the active presence of the Spirit we draw energy for our fidelity and strength for our hope (C 1). There will always be situations and confreres and boys that frustrate us. Remember DB’s advice: trust and pray rather than give long sermons or talks which hurt you and do no good to those who hear them. Resist the temptation to play God. Allow God to work. These are true words, not empty promises. God will form in us, as he formed in DB, hearts of fathers and teachers. 


Also: like the Lord who calls each sheep by name, DB achieved to an exceptional degree this personal knowledge of his boys. It is a question here not only of the pastoral love called agape but also of the more intimate kind of love called philia. 


Total self-giving: Jesus gave his life for his sheep. DB: for you I study, for you I work, for you I live, for you I am ready even to give my life. 


Clear convictions about religious life


Leslie D’Souza, ex-Salesian, course for rectors. Comes to meet the core team of the province. What would you like me to do? – We told him various things. – Where do you get your energy from? – I said, from God revealed in Jesus Christ and known through the Church. – Somebody else said: Being calm; composed; self-aware; etc. – Leslie: those are effects; and in that, you are no different from anyone else. What is it that makes you different? What are your specifics?


Leslie and others like him force us to get clear about certain basics. 


First, RL is more than a spirituality. It is more than an interest in life, or even a commitment to life, or to the inner dimension of reality, or to the ultimate, or to the transcendent. 


The postmodern ethos has led some to try to understand RL in a way that circumvents its specifically Christian character. 


This approach is theologically incoherent.

It is also practically self-destructive. 


The challenge of postmodernity can be negotiated in a different way: a way which affirms the specificity of Christianity, and at the same time allows RL to live in open dialogue and shared commitment with contemporaries. 


In the second place, RL is not merely a social organization founded for or around a project or a task. 


It is not merely a lifestyle.


It is a life. It is a total and unreserved gift of one’s whole being, to the exclusion of any and all other primary commitments. (In this respect it parallels marriage.)


RL as a life is based on what is specific to the Christian faith. 


So what is specific to Christianity?


The answer is the Resurrection. 


All religions originate, not in a constructed theory, but in a powerful religious experience. All religions must say something coherent and meaningful about death. 


The revelatory experience provides a framework, a vision of the whole of reality. Such a vision is not open to revision of its core commitments. One cannot be a little bit Christian or moderately Muslim, any more than one can be a little bit pregnant or relatively human. Believing is not an arbitrary choice. It is a response to what one perceives as true. 


The resurrection of Jesus is both the originating and non-negotiable experience at the heart of Christianity, which grounds the entire Christian vision of reality, and a response to the question of death. 


RL is based on the resurrection of Jesus. 


All authentic Christian life is participation in the resurrection of Jesus. The disciples claimed in fact to be the post-Easter body of Jesus in the world, the instrument of his presence in the world, just as our natural bodies are the instrument of our presence in the world. 


So: we are not merely a group of like-minded people living and working together for a better world with an occasional reference to Jesus. 

Our life is his life in the world.

Our activity is suffused with his real and living presence and power. 

Our project is his project, the Reign of God. 

We have chosen to make this the exclusive and primary commitment of our lives. 


Practical effects


1. Christian prayer is not merely an exercise in awareness, a practice of mindfulness, a centering of psychic energy, practices of ego-transcendence, or a merging with nature. It is clearly and unashamedly personal. It is a relationship with a person, a relationship which gradually becomes the center and effective motivation of our lives. 


Christian prayer is becoming who, by baptism, we already are: namely, the body of Christ, his living and active presence in the world. 


If this relationship to God in prayer is not nurtured continuously, if one is not growing in one’s identity with Christ, one may be a good person and an effective agent of positive change, but RL has no particular meaning for us. 


2. Mission and ministry. Is there any real difference between what religious do, and what non-believers or people of other faiths do? And is Christian ministry better than other such work? 


There is a difference: Christian ministry is not something we have decided to do. It is a response to a call, and it is rooted in a sending, a mission. 


This mission may give rise to a plurality of ministries. Ministry is neither a job nor a career. That is why religious may retire from a job or a career, but never from ministry. Their ministry is participation in Jesus’ transformation of the world. It is ongoing revelation among our contemporaries of who God is, what he desires, and how he is at work transforming reality.


Conclusion. None of the areas – faith, Christology, church, perpetual commitment, consecrated celibacy, community, prayer, ministry – can be handled separately. Either the whole project is deeply Christian, or the lifeform we call RL does not exist. 


The coherence of RL has to come from within. The RL can no longer be carried by habit, time-table, etc. It is religious themselves, their deep inner commitment, that have to carry the RL, and to make every aspect of it speak the reality of the divine human relationship at its heart. 


We can do this only if we believe that Jesus is indeed really alive, present, active within us and among us, and that our whole life is the medium and mediation of his presence and action in the world. 


The Process of Christian growth


We have spoken already of the contemplation of the face of Christ, and of the adherence to Christ which is the very center of RL. 


We have spoken also of the explicitly and unavoidably personal dimension of Christian prayer: Christian prayer is becoming who by baptism we already are: the body of Christ, his living, active presence in the world. 


Let us speak here of Christian prayer from another angle, that of growth into prayer, which is really growth into Christ. 


The first stage: purification


Grace and freedom. Some time or other you will come across spiritual authors (such as Carlos Valles) who tell you: stop trying too hard. You have no idea of the meaning of grace. It is not your effort that counts. It is God who works. So stop trying too hard. Let go, let God. Evasio in the philosophy of God class: if conversion is God’s work, then I am going to relax and just wait! You may even have been given such advice in the confessional: stop trying too hard. It is God’s work. Be patient. And you may have tried to be patient. But somehow, deep down there is the nagging suspicion. There must be some other way. There must be some other thing. 


Some of you might have encountered an older approach, the classic Jesuit approach, the masculine approach of agere contra: act against your inclinations, be strong, do it, put an end to all this shilly shallying, dilly dallying. Homines sunt voluntas. Will it! 


After many years of struggle with these feminine and masculine ways, I realized one day the connection: grace is already always given; God has already acted; he has already first loved us; so don’t wait, it has happened already, act. So both Bede Griffiths and Balaguer are correct. We are in a very deep sense ‘feminine’ before God. And yet we have to act. Simply because God has always already acted. He is always already acting. He never stops acting. My Father is always working, and he is working even now, says Jesus in the Gospel of John. 


So the very first thing about the purgative way, the way of purification, is to get clear about some basics. Believe that God is already acting in your life; call a spade a spade, and get to work. God is acting, and he is Love, so there is no need to get terrorized. But there is need to work and not to give up. “Has no one condemned you? Neither do i. Go and sin no more.” 


Natural and supernatural means. Our constitutions, following the tradition, speak of natural and supernatural means. The natural means are not to be neglected. Grace builds on nature, and both come from God. What are the natural means? Sufficient sleep and rest; exercise; and today, also all the helps that the human sciences can give. In a world affected by original sin, situations, histories and lives are not perfect. Each one of us will experience deep imperfection within us, deep down within us. Let us make use of whatever natural means God places on our paths. The Congregation has been abundant and generous in this regard. 


We know by now very well that, especially in the area of chastity, there is a great distinction to be drawn between objective sin and subjective responsibility. Masturbation, for example, is such a complex affair, with deep roots in one’s personal history, with a deep intertwining of psychological realities and personal responsibility. Here especially the human sciences can be of great utility: in the exploration of one’s personal history and make-up; in the building up of self-image, self-acceptance, self-esteem; etc. 


Sorrow. Let us presume however the absence or the overcoming of mitigating factors such as personal history and lack of self-esteem. Here is the normal situation, the standard situation. Perhaps this is a much neglected area. One such neglected element is that of sorrow for sins. When I hurt a friend or a parent or a companion, if I am truly sorry, I will not easily hurt them again. The same holds in our relationship with God: if I am truly sorry for my sins, if I truly detest them because they offend the infinite goodness of God, then I will with difficulty offend again. The problem is that most of the time 

Grace and Freedom, letter to Joby

Rome, Feb 22, 1993

Dear Joby,

Jose has told me about your question, and I have seen the reply he has formulated for you. I have found it easier to put down, very roughly and imperfectly, some thoughts on my own, instead of adding to what Jose has written. One of your questions is, "God knows us from the womb. He knows our future and has planned our lives. So where does sin and punishment come in?" Let me just talk about three points here: human freedom, grace, and God's plan.

Human freedom

I begin by noting that we are talking in a christian context, in a context in which we take for granted the existence of God, and the fact that God is creator. If we did not, the problem of human freedom and God's causality would not of course have arisen in the first place. 

Now in order to talk about human freedom, we need to grasp certain prior notions. The first of these is that all created beings are dependent beings. Created beings depend on the Creator not only for the origin of their existence (creation) and for the continuity of their existence (conservation), but also in their very action. This is to say: no created being can act in total independence; its every action involves dependence on the Creator. 

This might seem strange, for once a being is created, why can it not act on its own? The problem might be envisaged in the following terms: fire is able to heat water; but if the fire is in the kitchen and the water is in the well, we are not going to get boiling water even if we wait for years. What then is needed? Well, the fire and the water must be brought together; there is needed some other agent who can bring fire and water in the proper relation where the action of heating can take place.

Let us take a more general case, where no human agent is involved. The heat of the sun can melt ice; but the sun will not melt an iceberg unless either the iceberg is brought to the equator or else the sun is moved to the North Pole. 

From these two examples we might conclude that created causes need to be applied to their activity; unless they are thus applied, their natural action does not follow. In certain cases we can think of human beings as the agents that apply causes to their objects, but in the general case of the universe, which is an enormously complex set of created causes, this agent can only be God. (This is of course a terribly rapid way of arguing, but I content myself with this.)

The point we are trying to make is that created causes are not primary causes; they are always secondary causes; the primary cause is God. 

The next point is to grasp that man, like all other created causes, is also always a secondary cause; the primary cause of his actions is God. But there is a difference: for other causes are not free, while man is free. Here the question arises, if man is a secondary cause, then, just like the sun which melts the iceberg, or the fire that heats the water, given the proper conditions his actions should follow. All that we need is that some agent (God) should bring about the proper conditions (just as in the case of the sun and the fire). Is then man really free? Or is his action not like the action of the sun and the fire?

This calls for an analysis of human action; for when we think of freedom, we tend to oversimplify; we tend to think of it as merely the act of choice. Now human freedom involves at least (1) the capacity itself, which we might call the 'will'; (3) the orientation of the will, which we might call the 'willingness'; (2) the act of willing. (In addition there is the relationship of willing with knowing, but I will not enter into it here.) 

Let us take for granted that we have the capacity to perform free acts. Again, the actual act of willing should not cause difficulties. What we normally tend to overlook is the orientation of the will, the willingness. And yet this is a fact of our experience: many acts of willing accumulate into a habit, an orientation, or at least a tendency; the more I practise the guitar, the better a guitarist I become; the more I practise football, the better a footballer I become. Similarly, repeated good actions accumulate into good habits, and repeated bad actions accumulate into bad habits. Now what is to be noted is the effect of such habits: when I have become a good guitarist, I am able to play the guitar with ease and without difficulty; when I have acquired the 'habit of football', I enjoy playing football; similarly when I have acquired a good habit, I find it easy to perform good acts, and when I have acquired a bad habit, it is very easy to perform bad acts, and very difficult not to perform them. So our acts of willing are conditioned by our habits, our willingness. 

Grace and sin

We have distinguished therefore the will, the willingness, and the act of willing. Let us now bring God into the picture. We say that God is the primary cause of all our acts; are we then really free? The answer is that God is not the direct cause of our acts of willing; rather, he works upon our willingness, our habitual orientation or tendency. God is constantly moving us to will the good; and that is what we call grace. 

But, you might say, does that not in the end come to the same thing? For once we have an orientation towards the good, does not the act of willing the good follow automatically? Here we must say that it does not: from our experience we know that having a habit does not make it impossible to do something that is contrary to the habit. Having a habit of smoking does not make it impossible to give up smoking, just as having a good habit does not make it impossible to do something contrary. So even when God moves us towards the good, even when God gives us grace, we are not compelled automatically to act according to that movement. 

But this might seem suspicious, especially after all our examples about the habits of guitar-playing and football, so let us go back to those examples. Let us think, not of the moment when one has already acquired these habits, when one is already an expert guitarist or footballer, but when one is just beginning. Parallel to this, let us think, not of the moment when one has already acquired a good habit, but when one is just a beginner. There comes a moment of grace, and it can be identified when we become aware of a desire, a willingness to do the good, where before there was not even that desire. This desire is usually not very  forceful; it leaves us quite quite free; and so freely we can choose either to go along with it, or else to go against it. Let us go further: if we choose to go along with this grace, the second time it will be a little easier to do the same; and the more we choose to go along with it, the easier it becomes; even if sometimes we choose differently, we come back quite easily. This is the experience of responding to grace, accepting grace, growing in goodness. Sin remains a possibility, but the more we keep responding to grace, the more easily we pick up courage, repent of our sin, take up our journey towards God. In the limit grace becomes habitual in us; this is what theologians refer to as sanctifying grace. On the other hand, one refusal of grace leads to another, and if we are not careful, we find ourselves with a habit of sinfulness.

So our distinction between willingness and the act of willing helps us to see how God can act on us and how we still maintain our freedom. It is necessary to add here that "God wills all men to be saved" (1 Tim 2:4), and that therefore we might draw the conclusion that God gives his grace to all men. If Jesus tells us that our heavenly Father in his great love sends rain upon just and unjust alike, and makes the sun shine upon good and wicked alike (Mt 5:45), are we to imagine that he would do less with the sunshine and the rain of his love and grace? So grace is given to all men; and yet all men remain free, and so responsible for their acts. So Saddam Hussein is free and responsible for his acts, as you and I are free and responsible for our acts. So free acts of goodness are possible, and equally freely we can and do sin; and since we are free, we are responsible; and if we are responsible for our acts, the question of punishment for sin should not be so difficult to understand, though here too we usually need a purification of our ideas of punishment for sin.

Again, note that God's action on our willingness is not the only way he influences us; for the whole of the universe is in his hands; as we noted earlier, he applies all things to their actions; and so he can affect not only our willingness, but also our characters, our temperaments, the concrete situations in which we are born, in which we find ourselves; and so in a thousand ways he can act so as to lead us towards himself; and yet our strip of freedom, narrow though it is, remains intact. We might add here that there is a variation here: as Jesus says, to whom much has been given, much will be demanded. The responsibility of one who has had the opportunity to study and reflect is certainly different from one who has never had such an opportunity.

God's plan

We have been talking about how God's action of grace does not mean that man is not free. But now the question might arise, if man is free, and can do what he wants, what about the plan of God? Are we to conclude that God's plan can be destroyed by man's free acts? 

Once again here it is a question of sharpening, clarifying, correcting some of our ideas. When we think of the universe, or when we think of God's plan, the image we have is that of a clock, where every part is perfectly in place, so that if any single part is removed or disturbed, the whole clock stops working. But the universe is not like a clock, and God's plan is not a piece of machinery that will grind to a halt if someone decides not to go along with it. True, God is in control over everything; but this control does not mean that in each and every case things have to go 'according to plan'. Human beings may choose not to go along with the plan of God; but God's plan goes ahead inspite of this. 

The key to grasping this point may be the idea of statistical laws; the clock as a system does not involve statistical laws, but the universe as a whole involves not only 'classical' laws (like those of the clock) but also statistical laws. I will not go into this now; suffice to say that, when I toss a coin, the probability of getting a Heads is fifty-fifty; when I toss it ten times, it is quite possible that Heads does not occur even once; but when I toss it a hundred times, it is quite impossible that Heads does not occur even once; in fact, it is quite likely that it will occur roughly half the number of times; and if it does not, then you will begin to suspect that there is something wrong with the coin, that someone is cheating. So the greater the number of tosses, the more likely is it that the occurrence of Heads will be roughly 50% of the total number of tosses. That is a rough indication of how statistical laws operate. Now the universe involves such statistical laws, in addition to the classical laws with which we are more familiar. Classical laws are involved in the prediction of eclipses of the sun and the moon; but it is quite possible that some day there will be some cosmic collision that will disturb our solar system, and then there will be no more eclipses; but the probability of such collisions is a question of statistical laws.

At any rate, our point was that God's plan has an element of statistical law; and so the presence of sin does not disrupt that plan. Since in fact God is in control of the whole process, he is able to lead all things towards their end while still leaving human beings quite free to choose whether they want to be part of his plan or not. Such choosing to be part of God's plan is really the fundamental thing; sin is understood in its proper dimension when understood as wanting to disrupt that plan; such a view also reveals the ultimate futility of sin. Again, sin is a very real possibility; and so Jesus asks us to pray in the Our Father: Thy kingdom come, Thy will be done, on earth as in heaven. This prayer of Jesus becomes utter reality, first in the Garden where he prays that the chalice of suffering be taken away from him, but then ends: not my will but yours be done; and then on the cross: Father, into your hands I commend my spirit. This is the central mystery in the life of Jesus: his total obedience to the will of his Father; it is the central mystery in our lives: learning to surrender ourselves completely into the hands of God our Father. To this point we are constantly led by the Holy Spirit who is God's grace, the love of God poured into our hearts (Rom 5:5); and yet in every moment and in every place we remain free, so that St.Paul can exhort us: Work out your salvation in fear and trembling; and elsewhere: We are led by the Spirit of God; let us then walk by the Spirit. We are led, and yet we have to walk. There, in essence, is the mystery of grace and freedom.

I end by noting my dependence on a Jesuit philosopher and theologian called Bernard Lonergan. Lonergan's doctoral thesis in theology was on the grace and freedom in the thought of the famous medieval theologian Thomas Aquinas. The question of grace and freedom has been, as Jose has pointed out, one of the most debated points in the history of catholic and christian theology; with Lonergan I believe that Thomas Aquinas arrived at the solution to this difficult question; with Lonergan I also believe that almost immediately Thomas' solution was 'lost' in the sense that it was not understood. Things were so bad that at a certain point the Pope had to order the theologians to stop discussing and to just believe that God gives grace without taking away our freedom. The matter remained like that until our century, when it was opened up once again. I tend to believe that Lonergan has recovered Thomas Aquinas' solution; I also believe that Lonergan has, in his independent writings, and especially in his book Insight: A Study of Human Understanding, expressed that basic solution in terms of modern science and contemporary psychology. I thought it would be honest to end with this acknowledgement to Lonergan and to Thomas, for I began by saying that I would say what I think on the matter; but really I have been saying what I have learnt from others. But that is how I believe things always are: for like the guitarist and like the footballer, we have to be beginners before we become experts. I wish you well in your own search. 


 


"Not each act of the elect but only the general result of salvation is causally certain; just as God makes certain of the perpetuity of the species by the vast number of its members, so also he makes certain of the salvation of the elect by imparting so many graces that either the predestined does not sin at all or, if hedoes, then he repents and rises again." (VB 78-79). However, from INCW 672-74, it is not certain that Lonergan would maintain precisely the same thing. It is true that providence as predestination is a question of "a statistically certain causality" (VB 141), but it does not follow that only the general result and not each act is causally certain. What is true, in other words, is that the result is assured statistically and not by controlling each act. It follows that sin is possible; it does not follow that the divine plan is disrupted by sin. [Check the IN treatment of human freedom, linked with statistics.]

"Se Dio già conosce tutto quello che faremo, allora non c'è libertà; tutto è già stato deciso da Dio." 

La risposta è che non possiamo applicare la categoria di tempo a Dio. Allora non possiamo dire, "Dio ha pensato," "Dio ha deciso," "Dio già conosce," ecc. L'esistenza di Dio non svolge come la nostra, con un passato, un presente, e un futuro; per Dio tutto è presente. E' vero che Dio conosce tutto, ma non è vero che Dio lo conosce come futuro. 

"Ma anche se per Dio tutto è presente, rimane vero che Dio è onnipotente; e allora perchè non fa qualcosa di evitare il male, per impedire il peccato?"

Bisogna distinguere vari tipi di male: male physico, male morale. Il peccato è male morale. Le risposte sono diverse per ciascun tipo. Dio non impedisce il peccato precisamente perché nella sua intenzione l'uomo è libero. Perché allora creare esseri liberi con questa capacità terribile di infliggere danni enormi a vicenda e di fare un tale macello nel mondo? Perché questo è il rischio inerente quando vuoi avere esseri liberi. E perché solo un essere libero è capace di amare. E perché Dio vuole condividere il suo amore con degli esseri capaci di sapere di esser amati, e capaci di amare a vicenda. L'amore e la libertà: non c'è uno senza l'altro: sono strettamente legati. Quando togli la libertà, non ce l'hai più la possibilità di amore; hai una schiavitù, una servitudine, una compulsione.

Dio non impedisce il male physico perché ... Bisogna chiederci, che cos'è il bene. Bisogna riconoscere che Dio crea il tutto, e che in questa ordine ci sono cause secondarie che hanno una propria azione. Il mondo non è come un orologio.

Grace and religious experience

GRACE AND RELIGIOUS EXPERIENCE

Lonavla, 9 November 2005

 

All of us, it seems to me, are Pelagian by birth. At least I was. Only slowly did I discover the meaning of grace. I remember when I discovered that the spiritual life was not, after all, a matter of how much effort I made; there was grace. I remember the impact of Peter de Rosa’s book, Not I, Not I, But the Wind that Blows Through Me: the seagulls being carried by the wind. That was grace: being carried by the wind of the Spirit. 

So slowly we discover the meaning of grace. But then a new problem, so well expressed by Evasio so many years ago in Divyadaan: if God is the one who has to work, then I will continue sleeping in my meditation. He did not know it, but this was the same problem expressed by the monks of Hadremetum to St Augustine: if God gives grace, why do superiors have to be after our blood? This is the great problem of grace and freedom, and people have sinned on both sides of the spectrum. 

Only slowly, if ever, do we come to a proper synthesis of grace and freedom. It struck me so forcefully one day in Italy: we need not wait for God to act, simply because he has already acted, his grace has already been given to us. It is up to us now to act, to respond to grace, to do our part. 

 

Grace was first a commonsense scriptural category. With the reflection begun by Augustine and completed by Thomas, it became a systematic metaphysical category. Today we prefer experiential categories, and so everywhere there is talk of God-experience or of religious experience. All three ways of speaking have their own validity, though the last mentioned is of recent vintage, having gained popularity only with the Reformation and perhaps with Schleiermacher. 

 

The recent provocation for these reflections was provided by Kenny: why is it that Protestants, and especially the sects, are able to provide our youth with religious experience, and we Catholics are not? 

We could put the question to ourselves more directly: have I had a religious experience? If not, what am I doing here? 

 

I am convinced that grace – God’s love – is given to all. St Paul speaks of the love of God being poured into our hearts through the Holy Spirit. Jesus speaks of the Spirit as the wind, blowing where it will: whither it comes, where it goes, we do not know. 

 

So grace is given to all. We may or may not respond to it. If we respond, we grow in it, and it goes on to become a habitual state in us, we move into the habitual state of being in love with God. 

 

With grace, or perhaps with the transformation wrought in us by grace (fruit of the dialectic of grace and freedom), we become a new creation in Christ. We are born again into new life. We begin to live a life of faith, hope and charity. 

 

The presence of grace is evidenced by the presence of the fruits of the Spirit: love, joy, peace… By their fruits you will know them, says Jesus. There is a whole tradition of discernment of spirits in the Church, for we have to distinguish between true and false prophets, and good and bad spirits. 

 

Religious experience is an ambiguous term. 

Often it refers to the spectacular experiences of grace rather than to the experience of grace across the board. 

Often it is identified with merely good feelings, and then such an understanding finds it difficult to make sense of the experience of pain, suffering, darkness and emptiness. Yet there is the witness of John of the Cross and of Mother Teresa. Good feelings, there is certainly place for them in prayer; but perhaps they are only lollipops, which God in his goodness gives to us when we are as yet merely babes in the spiritual life. The entire spiritual journey is far more complex than a mere set of good feelings. Good feelings alone can certainly not be the criteria of the authenticity of religious expeirnce. The experience of grace is, in fact, as large as life, as Lonergan reminds us so beautifully. 3C. 

 

                "Experience of grace, then, is as large as the Christian experi­ence of life. It is experience of man's capacity for self-transcendence, of his unrestricted openness to the intelligible, the true, the good. It is experience of a twofold frustration of that capacity: the objective frustration of life in a world distorted by sin; the subjective frustration of one's incapacity to break with one's own evil ways. It is experience of a trans­formation one did not bring about but rather underwent, as divine providence let evil take its course and vertical finality be heightened, as it let one's circumstances shift, one's disposi­tions change, new encounters occur, and -- so gently and quietly -- one's heart be touched. It is the experience of a new communi­ty, in which faith and hope and charity dissolve rationaliza­tions, break determinisms, and reconcile the estranged and the alienated, and there is reaped the harvest of the Spirit that is '... love, joy, peace, patience, kindness, goodness, fidelity, gentleness, and self-control' (Gal. 5:22)." [3C 32-33.]

 

Maybe we have truncated the Catholic faith and practice: individual attention, confession; deeper entry into the Eucharist; Eucharistic adoration; true pastoral love and concern and support; family visits; systematic catechism and faith formation. 

 

Religious experience comes to us in two ways: through the Spirit, and through the Son and the Church. For us Salesians, it comes to us through young people, through the poor, through our work with people, through all of life, in fact! Hopkins: there is freshness deep down things… Don Bosco is for us the father of our faith; he generates in us an experience of God. This makes perfect sense when we remember the doctrine of mediation, the role of the Church. The place of Our Lady also makes perfect sense in this light, and together with her our parents, family, friends, boys…

 

The temptation of the ephemeral and immediate. American religion. The here and now. Spiritual life is a journey. Once one has tasted the Catholic depths, there is no temptation of the sects and of new Age. It is the poverty of our theology that leads to such temptations. As De Smet used to tell me, the problem of Abhishiktananda was his Benedictine theology. The Benedictines have no theology, they only know liturgy. I have never had a crisis of faith; they all want me to have a crisis of faith, it makes for exciting reading, but I cant manufacture one! 

 

Vacillation is a sign of the counterposition. 

 

Response to Kenny:

  1. William and P. Lourdes should not set the categories; but the gospels and sound Catholic tradition. But: what do the gospels and sound catholic tradition say?
  2. My PG notes on RE
  3. My Rome 2001 article.
  4. Scola and co.
  5. The rest of my preface to the Research on Catholic youth.
  6. How to interiorize?
  7. Lonergan…
  8. are all ‘once born’ stupid? What about the saints? All twice born? Dominic Savio? Or are we subtly redefining ‘twice born’?
  9. Still: how to interiorize? Personal spiritual direction, word in the ear, confession, learning to be masters of prayer – like DB. Aim: Sanctity, not twice born. IC MC RC.
TO CLAUDIUS, 28.10.2OO9:
I think you might find something in these two files too... [PG 04 RELIGIOUS EXPERIENCE; PG 07 NOTION OF GOD]

Grace is a metaphysical category; the experiential equivalent seems to be Religious Experience / Conversion / Being in love in an unconditional manner. The manifestation of this state: fruits of the Spirit (Gal 5,22): love, joy, peace, patience, etc. 

Keep in mind: Grace / RE as defined, and as achieved. As achieved, the data are data on a process, and that process is, in a sense, dialectical: a struggle between authenticity and unauthenticity... 

Friday 10 November 2023

St Therese of Lisieux

In the evening of this life, I shall appear before you with empty hands, for I do not ask you, Lord, to count my works. All our justice is stained in your eyes. I wish, then, to be clothed in your own Justice and to receive from your Love the eternal possession of yourself”. (St Teresa of the Child Jesus and of the Holy Face) (Cited by Pope Francis, "C'est la confiance," [10 Oct 2023] 3)

'Therese never uses the expression, common enough in her day, “I will become a saint”.' ("C'est la confiance," 20)

'she has been recognized by UNESCO as one of the most significant figures for contemporary humanity.' ("C'est la confiance," 4)

Pope Francis, Ad theologiam promovendam (2023)

1. Theology cannot simply repropose abstract formulae and schemes of the past. Called to interpret the present in a prophetic manner and to discover new paths for the future in the light of Revelation, it must face squarely the new and profound cultural changes that are taking place. (ATP 1)

3. A synodal, missionary and "outgoing" Church calls for a theology "in uscita." We have to abandon an armchair theology. We need to theologize on the frontiers, the peripheries. Good theologians, like good pastors, must have the smell of the sheep and of the street. with their reflections they pour oil and wine on the wounds of human beings. And such contact cannot be merely "tactical." Reflecting on the frontiers cannot be a strategy that involves merely extrinsic adjustment to contents that are already crystallized. Theology must engage in a rethinking of its epistemology and its methodology (cf. VG).

4. Theological reflection is called to a change of paradigm, a "courageous cultural revolution" (LS 114). In the first place, it must be a contextual theology, capable of reading and interpreting the Gosplel in the concrete conditions in which men and women live their daily lives, in the different geographical, social and cultural contexts. The archetype of such a method is the incarnation of the eternal Logos, his entering into culture, into a worldview, into the religious tradition of a people. 

Starting from this, theology cannot but develop within a culture of dialogue and of encounter between different traditions, wisdoms, christian confessions, religions. The need for dialogue is intrinsic to the human being and to the whole of creation. It is the task of theology to discover 'the Trinitarian imprint that makes the cosmos in which we live a “network of relations” in which “it is proper to every living being to tend towards other things”.' (VG 4a)

5. This relational dimension connotes and defines the status of theology from an epistemic point of view. Theology cannot be self-referential; it has to take its place in a network of relationships, first of all with other disciples and wisdoms. This is the cross-disciplinary approach. Interdisciplinarity in a weak sense is happy to get a better understanding of the object by considering it from different points of view. Cross-disciplinarity or strong interdisciplinarity involves "situating and stimulating all disciplines against the backdrop of the Light and Life offered by the Wisdom streaming from God’s Revelation." (VG 4c)

6. The dialogue with other disciplines presupposes the dialogue within the ecclesial community, and the awareness of the essentially synodal and communion nature of doing theology. The theologian cannot but be a person of fraternity and communion, at the service of evangelization, and for reaching the hearts of all. [He has to be religiously and morally converted.] "Ecclesial synodality therefore commits theologians to do theology in a synodal form, promoting among themselves the ability to listen, dialogue, discern and integrate the multiplicity and variety of instances and contributions". (Francis, Address to members of the ITC, 24 Nov 2022) It is therefore important that there be places, including institutional ones, in which to live and experience theological collegiality and fraternity. [Crowe had suggested monasteries, and seminars and congresses and workshops preceded by live-ins for praying and sharing and talking together; we could think of ashrams.]

7. The necessary attention to the scientific status of theology must not obscure its sapiential dimension. (S.Th. 1.1.6) For Rosmini, theology was a sublime expression of "intellectual charity"; he wanted the critical reason to be oriented to the Idea of Wisdom, which is a union of Truth and Love. It is impossible to know the truth without practising charity. (Degli studi dell'Autore, nn. 100-111)

"In this way, theology can contribute to the current debate of 'rethinking thought', showing itself to be a true critical knowledge insofar as it is sapiential knowledge, not abstract and ideological, but spiritual, elaborated on its knees, pregnant with adoration and prayer; a transcendent knowledge and, at the same time, attentive to the voice of the people, hence 'popular' theology, mercifully addressing the open wounds of humanity and creation and within the folds of human history, to which it prophesises the hope of an ultimate fulfilment."

8. "This is about the pastoral 'stamp' that theology as a whole, and not only in one particular area, must assume: without opposing theory and practice, theological reflection is urged to develop with an inductive method, which starts from the different contexts and concrete situations in which peoples are inserted, allowing itself to be seriously challenged by reality, to become discernment of the 'signs of the times' in the proclamation of the salvific event of the God-agape, communicated in Jesus Christ." Theology must give privileged place to the commonsense of the people, which is a theological place...

Thursday 9 November 2023

Doing theology and learning theology

I've been trying to reformulate the following from 24 FSDB 04.11.2023 EN, Appendix 7: The program of studies: specific formation of the salesian priest:

A simple theoretical exposition of the tenets of Christian faith will not suffice. There must be a balance between two approaches in theological formation: knowledge leading to a relational experience of God in Christ and the need for propositional knowledge of Christ. In other words, theological education has to integrate faith as kerygma, koinonia, diakonia, martyria and leitourgia, keeping in mind that “the whole tradition of the Church cannot be reduced to the mechanical transmission of inert objects, since it is carried by a living subject and knows a development.”  

A serious hermeneutics of the tradition of the Church and “the current trends of contemporary culture” (VG 72.3) is called for. Among the issues of relevance are certainly the existential peripheries, poverty and migration, the digitalized world, new views about marriage, family and gender, the ecological crisis, the plurality of religions and the range of religious attitudes from extreme fundamentalism to the increasing number of those without religious affiliation or else are simply indifferent to all forms of religion.

The original problem arose from the attempt to translate "the need for propositional knowledge of Christ" into Italian. One does not easily say "conoscenza proposizionale" in Italian, says Silvio Roggia. Cloe Taddei-Ferretti suggested "conoscenza di Cristo attraverso proposizioni". 

Perhaps I just need to reformulate the two paragraphs.

I have been dipping into Lonergan, first to find how "propositional truth" has been translated into Italian, and then asking myself: how would Lonergan talk about the teaching / learning of theology? 

I've dipped into "Christ as Subject: A Reply" (CWL 4:153-184); "The Dehellenization of Dogma" (13:11-30); "Questionnaire on Philosophy: Response" 17:352-383); "The Response of the Jesuit as Priest and Apostle in the Modern World" (13:140ff). Also a bit into Method in Theology (CWL 14).

Reading "The Response of the Jesuit as Priest and Apostle in the Modern World" (CWL 13:140ff), I am struck by the structure of the text: (1) Authenticity, (2) The Spirit, (3) The Word, (4) Sending.

I had never noticed the two missions there, in sections 2 and 3: the Spirit and the Word.

And then the Church, in section 3. "The gift of the Spirit can be everywhere at once, but the challenge of the Word radiates to the ends of the earth only through human mediation." (CWL 13:148)

See "Questionnaire on Philosophy: Response" (CWL 17:358): In the Christian religion as lived but not yet thematized there may be distinguished three moments: (1) the ontic present of God's love flooding our hearts through the Holy Spirit he has given us; (2) the objective past in which God's revelation of his love to us through Christ Jesus has been mediated down the ages by the ongoing Christian community; (3) the eschatological consummation and, on the way, the command and the duty to preach the gospel to every class in every culture. 

Doing theology = mediating between a cultural matrix and the significance and role of a religion in that matrix. (CWL 14:3)

Teaching or learning theology: what is it? I guess it is moving from the Christian religion as lived, and as lived with a largely symbolic thematization (scripture, catechism, doctrine) to a properly theological thematization. "A Christian theology thematizes the Christian religion on the level of the times in which the theology is composed." (17:358)

That thematization, for an ordinary student of theology in the first cycle, would involve thematizing his own lived experience (the gift of God's love, the presence of the Holy Spirit in his life), in interaction with the objective past and present mediation by the Christian community of the revelation of God's love in Jesus. 

There is no "individual experience" hermetically sealed from the experience of others in its synchronic and diachronic dimensions, so lived experience includes one's own experience in interaction with that of others. Theology will help one to access one's own experience and enlarge "that of others" to include "the tradition" as well as "the current trends of contemporary culture." (see the Ratio text above)

Reading: Francis, "Ad theologiam provendam" (2023). (See the blog entry of 10.11.2023)

Formulation:

The study of theology in preparation for the Salesian priesthood cannot be a question of merely studying abstract formulae and schemes of the past with no effort to connect them to one's own experience of faith and to the places and times in which one is living. 

The study of theology involves appropriating the faith as lived in the past and in the present in order to deepen one's own faith, and to serve God's people, especially the young. Formation in mission involves also, therefore, theologizing in mission: the young to whom we are sent and our mission to them must enter into our study and our reflection: "For you I study", just as it enters into our prayer. Theology, apostolic experiences, prayer, all must flow together. 

A serious hermeneutics of Scripture, tradition and “the current trends of contemporary culture” (VG 72.3) is called for. Among the issues of relevance are certainly the existential peripheries, poverty and migration, the digitalized world, new views about marriage, family and gender, the ecological crisis, the plurality of religions and the range of religious attitudes from extreme fundamentalism to the increasing number of those without religious affiliation or else are simply indifferent to all forms of religion.


From Mark T. Miller, 11.11.2023:

Wow, I can't think of something that has all of those things.  I'm still looking though. Here's two good ones I've found so far in Method, 1973 red edition, p. 278:

It may be objected that nihil amatum nisi praecognitum. But while that is true of other human love, it need not be true of the love with which God floods our hearts through the Holy Spirit he has given us (Rom. 5, 5). That grace could be the finding that grounds our seeking God through natural reason and through positive religion. It could be the touchstone by which we judge whether it is really God that natural reason reachesor positive religion preaches. It could be the grace that God offers all men, that underpins what is good in the religions of mankind, that explains how those that never heard the gospel can be saved. It could be what enables the simple faithful to pray to their heavenly Father in secret even though their religious apprehen­sions are faulty. Finally, it is in such grace that can be found the theological justification of Catholic dialogue with all Christians, with non-Christians, and even with atheists who may love God in their hearts while not knowing him with their heads.


Here's a longer one from Method 326-27:

There are two ways in which the unity of the faith may be conceived. On classicist assumptions there is just one culture. That one culture is not attained by the simple faithful, the people, the natives, the barbarians. None the less, career is always open to talent. One enters upon such a career by diligent study of the ancient Latin and Greek authors. One pursues such a career by learning Scholastic philosophy and theology. One aims at high office by becoming proficient in canon law. One succeeds by winning the approbation and favor of the right personages. Within this set-up the unity of faith is a matter of everyone subscribing to the correct formulae.

Such classicism, however , was never more than the shabby shell of Catholicism. The real root and ground of unity is being in love with God—the fact that God’s love has flooded our inmost hearts through the Holy Spirit he has given us (Rom. 5, 5). The acceptance of this gift both constitutes religious conversion and leads to moral and even intellectual conversion.

Further, religious conversion, if it is Christian, is not just a state of mind and heart. Essential to it is an intersubjective, interpersonal component. Besides the gift of the Spirit within, there is the outward encounter with Christian witness. That witness testifies that of old in many ways God has spoken to us through the prophets but in this latest age through his Son (Heb. I, 1.2).

Thirdly, the function of church doctrines lies within the func­tion of Christian witness. For the witness is to the mysteries revealed by God and, for Catholics, infallibly declared by the church. The meaning of such declarations lies beyond the vicissitudes of human historical process. But the contexts, within which such meaning is grasped, and so the manner, in which such meaning is expressed, vary both with cultural differences and with the measure in which human consciousness is differentiated.