i believe i am getting closer to the why of God allowing suffering in this world of a free and fallen humanity. I believe the answer is in the kenosis (self emptying) of the Trinity
1. We long for intimacy because we are made in the image of perfect intimacy. Before all creation there existed a fellowship, a heroic intimacy and an adventure called the Trinity. The bigger Story begins with the Hero in love. From this fellowship sprang all of our longings for friendship, a family, a home, a fellowship and intimacy. And this Fellowship wants us to be a part of the Story; that through their abundant generosity to share in the meaning, joy and flow of their Life and Love. We can count on love to ultimately be victorious. (Epic)
2. In the spiritual marriage of baptism, we share God’s life. The God we get married to is a Trinity of persons, each of whom empties himself, and dies to self. Father loves Son, not self. Son loves Father not self. Spirit is that love between them. Spirit reveals the Son, not self. Son reveals the Father not self. Father begets son, not self. Father and Son process Spirit not themselves. Each ones dies to self eternally. Suffering is akin to this death of self “from the highest to the lowest, self exists to be abdicated and by that abdication, become more truly self & to be thereupon yet the more abdicated and so on forever.” CS Lewis.
The Great Adventure
Monday, May 30, 2011
The kenosis of christ
The Church and the Cross (edited) By fatherstephen
1. When St. Paul writes of Christ’s “emptying” Himself (Phil 2:5-11), he is not describing something that is somehow alien to God. In Rev. 13:8 Christ is described as the “lamb slain from the foundation of the world.” Thus we cannot look at the Cross as an event that is somehow alien to God. Rather, it is a revelation of Who God Is, perhaps the fullest revelation that we receive.
The eternal aspect of Christ’s kenosis is perceived in the framework of the kenotic intratrinitarian love. Fr. Sophrony remarks that before Christ accomplished his earthly kenosis, “it had already been accomplished in heaven according to his divinity in relation to the Father.” The earthly kenosis is thus a manifestation of the heavenly: “Through him [Christ] we are given revelation about the nature of God-Love. The perfection consists in that this love humbly, without reservations, gives itself over. The Father in the generation of the Son pours himself out entirely. But the Son returns all things to the Father” (I Love Therefore I Am, 95).
Indeed, in this understanding we would say that this self-emptying is not only integral to Christ’s saving work, but to the revelation of the Triune God. Thus when we say, “God is love,” we understand that God pours Himself out: Father, Son and Holy Spirit. It is into this life of self-emptying that we are grafted in our salvation. We lose our life in order to save it. This is no reference to a single act, but to the character of the whole of our life as it is found in Christ. “I am crucified with Christ, nevertheless I live” (Galatians 2:20).
2. Any imitation of God, any conformity of our life to His, will involve this same self-emptying [as the self-emptying of God on the Cross].
The love of 1 Corinthians 13, is nothing less than the agapaic love of God – the love the Father has for the Son; the love the Son has for the Father; the love the Spirit has for the Father and the Son (and all the ways we may permutate those statements). Love is nothing other than the self-emptying of one person towards the other
Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things. Love never ends…
This is as poetic and accurate a description of kenotic love as can be found in Scripture. This is synonomous with Christ’s claim that he does only that which He sees the Father doing (John 5:19). The Son empties Himself towards the Father and only does His will. The Father empties Himself towards the Son, and has given “all things into His hands” (John 13:3). The Spirit “does not speak of the things concerning Himself” (John 16:13), etc. These are not discreet revelations about intimate details of the Trinity, but are revelations of the very Life of God. Kenosis (self-emptying) is descriptive of each Person of the Trinity. It is in this that we speak of “God is love.” For greater love cannot be measured than that we “lay down our life for our friends.”
Thus when we come to speak of our life in the Church, St. Paul characterizes it by this same act of kenotic love. We do not look towards our own good, but for the good of the other. We “weep with those who weep” and “rejoice with those who rejoice.”
That our membership in the Body of Christ begins by our Baptism into Christ’s death (Romans 6:3) and also includes Baptistm “into the Body of Christ” (I Corinithians 12:13) gives an explanation of the meaning of “Baptized into the Body.” To exist in the Body of Christ is to do so by existing in the death of Christ, as well as His resurrection. How this makes us “His body” is amplified when we see that “His death” is more than the event on Calvary, but the fullness of His divine self-emptying that was made manifest to us on the Cross of Calvary. We are Baptized into the self-emptying love of Christ, for this is the only way of life. If we are to be transformed “from one degree of glory to another” then it is towards the “glory” of the crucified, self-emptying Christ that we are being transformed. Deification (theosis) is also kenosis (self-emptying) for there is no other kind of life revealed to us in Christ.
3. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of god, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled [emptied] himself and became obedient unto death, even death on a cross (Philippians 2:5-8).
Typical of the Apostle, even his most profound theological statements are integrated into the life of the church – for theology concerning Christ is not an abstraction or a theory to be discussed, but a revelation of the truth – both the truth of God and the truth of ourselves, inasmuch as we are His body. There is no proper division between our contemplation of the truth and our living of the truth.
In another place the Apostle writes:Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart (2 Corinthians 3:2-3).
Here, even the separation or distinctin between Church and Scripture is overcome! The Church, rightly lived, is itself the true interpretation of Scripture. Thus, when we speak of the self-emptying of Christ on our behalf, we must also live in a self-emptying manner towards one another and towards God.
Just as Christ pours Himself out for us to the Father, and the Father gives Himself to His Son, so all the members of the body of Christ must pour themselves out towards one another and towards Christ. We “empty ourselves” so that we might be the “fullness of Him that filleth all in all” (Ephesians 1:23).
This same self-emptying is also proper to the unity of the Church. The context for St. Paul’s writing of Christ’s self-emptying is precisely in a passage where he is concerned to speak of the unity of the Church.
Complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself…(Philippians 2:2-7)
The unity of the Church is unimaginable without this mutual self-emptying. Indeed, such a unity (should there be one) would be without the mind of Christ, and thus would be a false unity.
As Christ Himself warned His apostles,You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served but to serve, and to give his life as a ransom for many (Matthew 20:25-28)
Whatever dialog the Church has within itself (between “Churches” as the Orthodox would say) or with those with whom there is schism, the dialog must be rooted in the mind of Christ, the self-emptying love of God. This in no way calls for an ignoring of dogma, for dogma itself is but a verbal icon of Christ (to use a phrase of Fr. Georges Florovsky). But to “speak the truth in love” is to speak from within the mind of Christ, that is, from within His self-emptying love. There is no sin that such love does not heal, no emptiness that this Emptiness cannot fill. Our hope is in Christ, thus we shall not be ashamed (Romans 5:5).
1. When St. Paul writes of Christ’s “emptying” Himself (Phil 2:5-11), he is not describing something that is somehow alien to God. In Rev. 13:8 Christ is described as the “lamb slain from the foundation of the world.” Thus we cannot look at the Cross as an event that is somehow alien to God. Rather, it is a revelation of Who God Is, perhaps the fullest revelation that we receive.
The eternal aspect of Christ’s kenosis is perceived in the framework of the kenotic intratrinitarian love. Fr. Sophrony remarks that before Christ accomplished his earthly kenosis, “it had already been accomplished in heaven according to his divinity in relation to the Father.” The earthly kenosis is thus a manifestation of the heavenly: “Through him [Christ] we are given revelation about the nature of God-Love. The perfection consists in that this love humbly, without reservations, gives itself over. The Father in the generation of the Son pours himself out entirely. But the Son returns all things to the Father” (I Love Therefore I Am, 95).
Indeed, in this understanding we would say that this self-emptying is not only integral to Christ’s saving work, but to the revelation of the Triune God. Thus when we say, “God is love,” we understand that God pours Himself out: Father, Son and Holy Spirit. It is into this life of self-emptying that we are grafted in our salvation. We lose our life in order to save it. This is no reference to a single act, but to the character of the whole of our life as it is found in Christ. “I am crucified with Christ, nevertheless I live” (Galatians 2:20).
2. Any imitation of God, any conformity of our life to His, will involve this same self-emptying [as the self-emptying of God on the Cross].
The love of 1 Corinthians 13, is nothing less than the agapaic love of God – the love the Father has for the Son; the love the Son has for the Father; the love the Spirit has for the Father and the Son (and all the ways we may permutate those statements). Love is nothing other than the self-emptying of one person towards the other
Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things. Love never ends…
This is as poetic and accurate a description of kenotic love as can be found in Scripture. This is synonomous with Christ’s claim that he does only that which He sees the Father doing (John 5:19). The Son empties Himself towards the Father and only does His will. The Father empties Himself towards the Son, and has given “all things into His hands” (John 13:3). The Spirit “does not speak of the things concerning Himself” (John 16:13), etc. These are not discreet revelations about intimate details of the Trinity, but are revelations of the very Life of God. Kenosis (self-emptying) is descriptive of each Person of the Trinity. It is in this that we speak of “God is love.” For greater love cannot be measured than that we “lay down our life for our friends.”
Thus when we come to speak of our life in the Church, St. Paul characterizes it by this same act of kenotic love. We do not look towards our own good, but for the good of the other. We “weep with those who weep” and “rejoice with those who rejoice.”
That our membership in the Body of Christ begins by our Baptism into Christ’s death (Romans 6:3) and also includes Baptistm “into the Body of Christ” (I Corinithians 12:13) gives an explanation of the meaning of “Baptized into the Body.” To exist in the Body of Christ is to do so by existing in the death of Christ, as well as His resurrection. How this makes us “His body” is amplified when we see that “His death” is more than the event on Calvary, but the fullness of His divine self-emptying that was made manifest to us on the Cross of Calvary. We are Baptized into the self-emptying love of Christ, for this is the only way of life. If we are to be transformed “from one degree of glory to another” then it is towards the “glory” of the crucified, self-emptying Christ that we are being transformed. Deification (theosis) is also kenosis (self-emptying) for there is no other kind of life revealed to us in Christ.
3. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of god, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled [emptied] himself and became obedient unto death, even death on a cross (Philippians 2:5-8).
Typical of the Apostle, even his most profound theological statements are integrated into the life of the church – for theology concerning Christ is not an abstraction or a theory to be discussed, but a revelation of the truth – both the truth of God and the truth of ourselves, inasmuch as we are His body. There is no proper division between our contemplation of the truth and our living of the truth.
In another place the Apostle writes:Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart (2 Corinthians 3:2-3).
Here, even the separation or distinctin between Church and Scripture is overcome! The Church, rightly lived, is itself the true interpretation of Scripture. Thus, when we speak of the self-emptying of Christ on our behalf, we must also live in a self-emptying manner towards one another and towards God.
Just as Christ pours Himself out for us to the Father, and the Father gives Himself to His Son, so all the members of the body of Christ must pour themselves out towards one another and towards Christ. We “empty ourselves” so that we might be the “fullness of Him that filleth all in all” (Ephesians 1:23).
This same self-emptying is also proper to the unity of the Church. The context for St. Paul’s writing of Christ’s self-emptying is precisely in a passage where he is concerned to speak of the unity of the Church.
Complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself…(Philippians 2:2-7)
The unity of the Church is unimaginable without this mutual self-emptying. Indeed, such a unity (should there be one) would be without the mind of Christ, and thus would be a false unity.
As Christ Himself warned His apostles,You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served but to serve, and to give his life as a ransom for many (Matthew 20:25-28)
Whatever dialog the Church has within itself (between “Churches” as the Orthodox would say) or with those with whom there is schism, the dialog must be rooted in the mind of Christ, the self-emptying love of God. This in no way calls for an ignoring of dogma, for dogma itself is but a verbal icon of Christ (to use a phrase of Fr. Georges Florovsky). But to “speak the truth in love” is to speak from within the mind of Christ, that is, from within His self-emptying love. There is no sin that such love does not heal, no emptiness that this Emptiness cannot fill. Our hope is in Christ, thus we shall not be ashamed (Romans 5:5).
Saturday, May 7, 2011
The Dignity of the Human Person
The Dignity of the Human Person: Pope John Paul II's Teaching on Divinization in the Trinitarian Encyclicals
By Carl E. Olson
Originally published in Saint Austin Review in 2002.
A witness to the horrors of Nazism and Communism, Pope John Paul II saw first-hand the physical and spiritual destruction wrought by the disordered desire to remove God and make man the center and meaning of history. He has also observed destuctive impulses in the West, falsehoods evidenced by the steady growth of abortion, contraception, amorality, and hedonism during the past several decades. In addressing all of these conditions, the Holy Father has consistently pointed out that man, in his confused search for identity and meaning, unwittingly proves he does indeed have a purpose and reason for living. The yearning of man, so often realized in distorted and ugly ways, is to be God and to be deified.
John Paul II denounces the many perverted forms this yearning takes, but acknowledges its authentic core. Man has a God-made hole in his being, a deep recess which can only be fulfilled in one Way and by one Person, Jesus Christ. In the Incarnation, God united himself to man, making possible the unthinkable: intimate communion between the creature and the Creator. "This union of Christ with man is in itself a mystery," the Holy Father states in his first encyclical, Redemptor Hominis, "From the mystery is born ‘the new man,’ called to become a partaker of God’s life, and newly created in Christ for the fullness of grace and truth." (RH 18.2).
This "partaking" of God’s very life (see 2 Peter 1:4) is the reality of divinization, or deification. In the Eastern Churches it is often called theosis; it is a central focus of Eastern Christian theology and worship. It is also one of the consistent and unifying themes of John Paul II’s thought, appearing often in his important trilogy of Trinitarian encyclicals – Redemptor Hominis, Dives in Misericordia and Dominum et Vivificantem – respectively on the Son, the Father, and the Holy Spirit.
At times acknowledging his debt to Eastern sources, John Paul II writes with profundity and insight about the reality of divinization. In the Trinitarian trilogy (and elsewhere) he addresses four key features of this vital doctrine: divinization, the adoption of man into God’s family, reveals the inherent dignity of man; it is possible only through the central mystery of the Incarnation; the Redemption is the concrete way in which the Incarnate One paved the way for man’s divinization; and the divine grace, given to man is the inner life and love of the Triune God and comes to man through the Mystical Body of Christ, the Church.
God’s Family is For The Person
The anthropological focus of the Holy Father is an essential element of his thought, reflecting his use of the phenomenological method. Man, created in the image of God, has a unique, inherent value. It was always God’s plan that men, despite being creatures, would freely participate in his inner life. In Dominum et Vivificantem John Paul II writes:
[God] has revealed to man that, as the "image and likeness" of his Creator, he is called to participate in truth and love. This participation means a life in union with God, who is"eternal life." (DeV 37.1)
The dignity and value of humanity is established in Creation, but is fully realized and expressed in the invitation to become a "new creature" in Christ (2 Cor. 5:17). In Redemptor Hominis, the Pope writes,
...we can and must immediately reach and display to the world our unity in proclaiming the mystery of Christ, in revealing the divine dimension and also the human dimension of the Redemption, and in struggling with unwearying perseverance for the dignity that each human being has reached and can continually reach in Christ, namely the dignity of both the grace of divine adoption and the inner truth of humanity... (RH 11.4).
The Holy Father returns to this understanding of dignity many times, using the word with a profound intent. Man’s dignity is not rooted in his temporal existence, but in where he has come from and where he is called to go. This calling is found in the revelation of Christ. In his writings, the Pontiff refers often to a phrase in Gaudium et spes: "Christ, the new Adam, in the very revelation of the mystery of the Father and his love, fully reveals man to himself and brings to light his most high calling" (GS 22, quoted in RH 8.2).
If man had no value in the eyes of God, Christ would not have come and taken on flesh and died. So man’s dignity rests in the Redemption and within the salvific economy man becomes a "new creature": "In this dimension man finds again the greatness, dignity and value that belong to his humanity. In the mystery of the Redemption man becomes newly ‘expressed’ and, in a way, is newly created" (RH 10.1).
An error common to some theologians and (whether they realize it or not) secular humanists, is a fear the "new creation" brought by Christ involves a destructive or disrespectful attitude towards man’s nature. This can be seen in the classical Protestant notion of "total depravity." But divine life and grace are not given to destroy man’s nature, but to perfect it, heal it, and bring it to full completion. Sin is destroyed, yet sin is not physical, or even "natural."
"He who is the ‘image of the invisible God’ (Col 1:15), is himself the perfect man who has restored in the children of Adam that likeness to God which had been disfigured ever since the first sin. Human nature, by the very fact that it was assumed, not absorbed, in him, has been raised in us also to a dignity beyond compare. For, by his Incarnation, he, the Son of God, in a certain way united himself with each man" (GS 22, quotes in RH 8.2).
Yet while each man is united to Christ through the Incarnation, each must decide for himself what to do about the scandal of the Incarnation. God does not force his supernatural life upon man; such an act would obliterate man’s free will, an essential feature of human dignity. The dilemma for each person is this: "Will I enter into the life of Christ or not?" If not, divine life is lost and there is an eternal separation from the Source of life. If man chooses divine life, he is indwelt by the Holy Spirit, and enters into communion with God:
The hidden breath of the divine Spirit enables the human spirit to open in its turn before the saving and sanctifying self-opening of God. Through the gift of grace, which comes from the Holy Spirit, man enters a "new life," is brought into the supernatural reality of the divine life itself and becomes a "dwelling-place of the Holy Spirit," a living temple of God...Man lives in and by God... (DeV 58.3).
God became Man to Grant Divine Life
In Redemptor Hominis, John Paul II refers to Christ as the "one who penetrated in a unique, unrepeatable way into the mystery of man and entered his ‘heart’" (RH 8.2). When the mystery of man is met by the mystery of the Incarnation, they become unified: "For, by his Incarnation, he, the Son of God, in a certain way united himself with each man." The Incarnation is the bridge spanning the gap between man and God. It is the ultimate expression – the final Word – of God’s merciful love.
In Dominum et Vivificantem the Holy Father writes of "God’s salvific self-communication" and "giving" (see DeV 11, 12, 13,14). He states this self-communication gives mankind "the capacity of having a personal relationship with God, as ‘I’ and ‘you,’ and therefore the capacity of having a covenant, which will take place in God’s salvific communication with man..." (DeV 34, see all of 34). This culminates in the Word, whose Incarnate entrance into history "constitutes the climax of this giving, this divine self-communication" (DeV 50.1).
The Incarnation and man’s divinization should be seen as part of a familial reality. Just as the Father sent his only begotten Son (Jn 3:16, Heb 1:5), the Son in turn sends forth adopted sons (Gal 4:4-7). Just as the Son came to do the will of the Father (Lk 22:42, Jn 4:34), adopted sons go forth to do the will of the Son (Jn 15:14-17). This spiritual procreation occurs by the power of the Holy Spirit, the giver of life (2 Cor 3:6, Gal 6:8). John Paul II writes:
For as Saint Paul teaches, "all who are led by the Spirit of God" are "children of God." The filiation of divine adoption is born in man on the basis of the mystery of the Incarnation, therefore through Christ the eternal Son. But the birth, or rebirth, happens when God the Father "sends the Spirit of his Son into our hearts." Then we receive a spirit of adopted sons by which we cry ‘Abba, Father!’" Hence the divine filiation planted in the human soul through sanctifying grace is the work of the Holy Spirit. "It is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ." Sanctifying grace is the principle and source of man’s new life: divine, supernatural life. (DeV 52.2).
By entering into human history and uniting Himself with mankind, God not only restored communion between the divine and the natural, He modeled divine sonship for us. By becoming united to humanity, he demonstrated that man can become one with God. Man can become by grace what the Son is by nature. Put another way, the Son of God became a Son of Man so that men might become sons of God (see CCC 460).
In Dominum et Vivificantem, the Holy Father meditates upon the unique relationship between the Incarnation, the Holy Spirit, and divinization. Christ told the apostles he must go in order for the Helper, the Paraclete, to be sent (Jn 16:7). Throughout his encyclical on the Holy Spirit, John Paul II reflects on the role of the Paraclete as the communicator of the divine life which comes through the Incarnation:
Thus there is a supernatural "adoption," of which the source is the Holy Spirit, love and gift. As such he is given to man. And in the superabundance of the uncreated gift there begins in the heart of all human beings that particular created gift whereby they "become partakers of the divine nature." Thus human life becomes permeated, through participation, by the divine life, and itself acquires a divine, supernatural dimension. There is granted the new life, in which as a sharer in the mystery of the Incarnation "man has access to the Father in the Holy Spirit." (DeV 52.3).
Redemption and the Divine Life
The opening sentence of Redemptor Hominis squarely places the Redeemer and Redemption at the center of history, reality, and salvation. The scandal of the Redemption, the death of God on a cross, is the climax of the greatest scandal, the birth of God in time and space. It is also the revelation of the greatest love known to man. "In the mystery of the Cross love is at work, that love which brings man back again to share in the life that is in God himself" (DeV 41.1), and "It is love which not only created the good but also grants participation in the very life of God: Father, Son, and Holy Spirit" (DM 7.4). In a beautiful passage in Dives in Misericordia, the Holy Father summarizes the relationship between the redemptive work of Christ and divinization:
The Cross of Christ on Calvary stands beside the path of that admirable commercium, of that wonderful self-communication of God to man, which also includes the call to man to share in the divine life by giving himself, and with himself the whole visible world, to God, and like an adopted son to become a sharer in the truth and love which is in God and proceeds from God. It is precisely besides the path of man’s eternal election to the dignity of being an adopted child of God that there stands in history the Cross of Christ, the only-begotten Son... (DM 7.5)
The call to divine life is the call to die to self, and to take up the cross of Christ. One does not experience the divine life of Christ without also experiencing the death of Christ (Rom 6:5-11). Again, this death does not disparage the body or human nature, but is a just condemnation of sin and man’s disordered appetites. The Redemption, and through it divinization, is oriented towards the whole man. Men are both physical and spiritual beings whose entire person yearns and groans for the eschaton (Rom 8:22), when all will be made right between God and his creation.
The Inner Life and Love of the Triune God
Another reocurring element in the writings of John Paul II is the Trinitarian formula. Throughout his encyclicals there is a repeated use of the phrase "to the Father, through the Son, in the Holy Spirit." In writing about divinization, John Paul II highlights the particular actions of the three Persons, always balancing this with the unity of the Trinity. In Redemptor Hominis, regarding the Church as a "sign" and "sacrament, he writes:
This invocation addressed to the Spirit to obtain the Spirit is really a constant self-insertion into the full magnitude of the mystery of the Redemption, in which Christ, united with the Father and with each man, continually communicates to the Spirit who places within us the sentiments of the Son and directs us towards the Father (RH 18.4).
Here the perfect relationship of the Trinity is expressed in terms of action and interaction: united, communicates, places and directs. The harmony and order of the Trinity does not limit or hinder the individual Persons, nor does the work of the Persons conflict with the unity of their single nature. The Son’s redemptive work unites us to himself, the Holy Spirit perfects our will and makes us more Christlike, and both guide us towards our heavenly Father. This is the path of divine growth and divine life, the joy of divinization Further on the Pope further elucidates the nuances of this path:
[T]he Father is the first source and the giver of life from the beginning. That new life, which involves the bodily glorification of the crucified Christ, became an efficacious sign of the new gift granted to the humanity, the gift of the Holy Spirit, through whom the divine life that the Father has in himself and gives to his Son is communicated to all mean who are united with Christ. (RH 20.1)
The Beatific Vision, the eternal joy of those who enter heaven, is participation in the intimacy of the Trinitarian life. While still on earth the believer possesses not only the objective knowledge of the reality of divine life, but also the sacraments, through which the life of the Trinity is given. In baptism we enter into relationship with the Father through the mystery of the Incarnation, by the life of the Son, and in the power of the Holy Spirit. In confirmation we receive additional grace and power from the Triune God. In the Eucharist we partake of the Redeemer’s flesh and blood and join with him in offering ourselves up to the Father, again in the Holy Spirit.
The Trinitarian formula, as John Paul II emphasizes in Dominum et Vivificantem, is not just words, but reality:
The [Triune] formula reflects the intimate mystery of God, of the divine life, which is the Father, the Son and the Holy Spirit, the divine unity of the Trinity. The farewell discourse can be read as a special preparation for this Trinitarian formula, in which is expressed the life-giving power of the sacrament which brings about sharing in the Triune God, for it gives sanctifying grace as a supernatural gift to man. Through grace, man is called and made "capable" of sharing in the inscrutable life of God. (DeV 9).
Divine Sonship in the Here and Now
According to John Paul II, the reality of divinization should be clearly seen and demonstrated in the Church, which is Christ’s Mystical Body. Near the beginning of his pontificate he referred back to Lumen Gentium while writing of the union with God found in the Church.
‘By her relationship with Christ, the Church is a kind of sacrament or sign and means of intimate union with God, and of the unity of all mankind [LG 1],’ and the source of this is he, he himself, he the Redeemer. (RH 7.3)
Within the Church there must be a growing understanding of the reality and the meaning of divine adoption. Without it there constantly exists the increased possibility of belief in "do-goodism" as a means of achieving heaven, as well as a distorted understanding of the Church, the liturgy and the sacraments. Each of these can only be understood and appreciated more fully when grasped in the context of divine sonship and the reality of God’s true Fatherhood. Divine adoption is the source of our oneness in Christ, the heart of our familial bond. This is clear in the teaching of our Holy Father:
This treasure of humanity enriched by the inexpressible mystery of divine filiation and by the grace of "adoption as sons" in the only Son of God, through whom we call God "Abba, Father" is also a powerful force unifying the Church above all inwardly and giving meaning to all her activity. (RH 18.3)
By Carl E. Olson
Originally published in Saint Austin Review in 2002.
A witness to the horrors of Nazism and Communism, Pope John Paul II saw first-hand the physical and spiritual destruction wrought by the disordered desire to remove God and make man the center and meaning of history. He has also observed destuctive impulses in the West, falsehoods evidenced by the steady growth of abortion, contraception, amorality, and hedonism during the past several decades. In addressing all of these conditions, the Holy Father has consistently pointed out that man, in his confused search for identity and meaning, unwittingly proves he does indeed have a purpose and reason for living. The yearning of man, so often realized in distorted and ugly ways, is to be God and to be deified.
John Paul II denounces the many perverted forms this yearning takes, but acknowledges its authentic core. Man has a God-made hole in his being, a deep recess which can only be fulfilled in one Way and by one Person, Jesus Christ. In the Incarnation, God united himself to man, making possible the unthinkable: intimate communion between the creature and the Creator. "This union of Christ with man is in itself a mystery," the Holy Father states in his first encyclical, Redemptor Hominis, "From the mystery is born ‘the new man,’ called to become a partaker of God’s life, and newly created in Christ for the fullness of grace and truth." (RH 18.2).
This "partaking" of God’s very life (see 2 Peter 1:4) is the reality of divinization, or deification. In the Eastern Churches it is often called theosis; it is a central focus of Eastern Christian theology and worship. It is also one of the consistent and unifying themes of John Paul II’s thought, appearing often in his important trilogy of Trinitarian encyclicals – Redemptor Hominis, Dives in Misericordia and Dominum et Vivificantem – respectively on the Son, the Father, and the Holy Spirit.
At times acknowledging his debt to Eastern sources, John Paul II writes with profundity and insight about the reality of divinization. In the Trinitarian trilogy (and elsewhere) he addresses four key features of this vital doctrine: divinization, the adoption of man into God’s family, reveals the inherent dignity of man; it is possible only through the central mystery of the Incarnation; the Redemption is the concrete way in which the Incarnate One paved the way for man’s divinization; and the divine grace, given to man is the inner life and love of the Triune God and comes to man through the Mystical Body of Christ, the Church.
God’s Family is For The Person
The anthropological focus of the Holy Father is an essential element of his thought, reflecting his use of the phenomenological method. Man, created in the image of God, has a unique, inherent value. It was always God’s plan that men, despite being creatures, would freely participate in his inner life. In Dominum et Vivificantem John Paul II writes:
[God] has revealed to man that, as the "image and likeness" of his Creator, he is called to participate in truth and love. This participation means a life in union with God, who is"eternal life." (DeV 37.1)
The dignity and value of humanity is established in Creation, but is fully realized and expressed in the invitation to become a "new creature" in Christ (2 Cor. 5:17). In Redemptor Hominis, the Pope writes,
...we can and must immediately reach and display to the world our unity in proclaiming the mystery of Christ, in revealing the divine dimension and also the human dimension of the Redemption, and in struggling with unwearying perseverance for the dignity that each human being has reached and can continually reach in Christ, namely the dignity of both the grace of divine adoption and the inner truth of humanity... (RH 11.4).
The Holy Father returns to this understanding of dignity many times, using the word with a profound intent. Man’s dignity is not rooted in his temporal existence, but in where he has come from and where he is called to go. This calling is found in the revelation of Christ. In his writings, the Pontiff refers often to a phrase in Gaudium et spes: "Christ, the new Adam, in the very revelation of the mystery of the Father and his love, fully reveals man to himself and brings to light his most high calling" (GS 22, quoted in RH 8.2).
If man had no value in the eyes of God, Christ would not have come and taken on flesh and died. So man’s dignity rests in the Redemption and within the salvific economy man becomes a "new creature": "In this dimension man finds again the greatness, dignity and value that belong to his humanity. In the mystery of the Redemption man becomes newly ‘expressed’ and, in a way, is newly created" (RH 10.1).
An error common to some theologians and (whether they realize it or not) secular humanists, is a fear the "new creation" brought by Christ involves a destructive or disrespectful attitude towards man’s nature. This can be seen in the classical Protestant notion of "total depravity." But divine life and grace are not given to destroy man’s nature, but to perfect it, heal it, and bring it to full completion. Sin is destroyed, yet sin is not physical, or even "natural."
"He who is the ‘image of the invisible God’ (Col 1:15), is himself the perfect man who has restored in the children of Adam that likeness to God which had been disfigured ever since the first sin. Human nature, by the very fact that it was assumed, not absorbed, in him, has been raised in us also to a dignity beyond compare. For, by his Incarnation, he, the Son of God, in a certain way united himself with each man" (GS 22, quotes in RH 8.2).
Yet while each man is united to Christ through the Incarnation, each must decide for himself what to do about the scandal of the Incarnation. God does not force his supernatural life upon man; such an act would obliterate man’s free will, an essential feature of human dignity. The dilemma for each person is this: "Will I enter into the life of Christ or not?" If not, divine life is lost and there is an eternal separation from the Source of life. If man chooses divine life, he is indwelt by the Holy Spirit, and enters into communion with God:
The hidden breath of the divine Spirit enables the human spirit to open in its turn before the saving and sanctifying self-opening of God. Through the gift of grace, which comes from the Holy Spirit, man enters a "new life," is brought into the supernatural reality of the divine life itself and becomes a "dwelling-place of the Holy Spirit," a living temple of God...Man lives in and by God... (DeV 58.3).
God became Man to Grant Divine Life
In Redemptor Hominis, John Paul II refers to Christ as the "one who penetrated in a unique, unrepeatable way into the mystery of man and entered his ‘heart’" (RH 8.2). When the mystery of man is met by the mystery of the Incarnation, they become unified: "For, by his Incarnation, he, the Son of God, in a certain way united himself with each man." The Incarnation is the bridge spanning the gap between man and God. It is the ultimate expression – the final Word – of God’s merciful love.
In Dominum et Vivificantem the Holy Father writes of "God’s salvific self-communication" and "giving" (see DeV 11, 12, 13,14). He states this self-communication gives mankind "the capacity of having a personal relationship with God, as ‘I’ and ‘you,’ and therefore the capacity of having a covenant, which will take place in God’s salvific communication with man..." (DeV 34, see all of 34). This culminates in the Word, whose Incarnate entrance into history "constitutes the climax of this giving, this divine self-communication" (DeV 50.1).
The Incarnation and man’s divinization should be seen as part of a familial reality. Just as the Father sent his only begotten Son (Jn 3:16, Heb 1:5), the Son in turn sends forth adopted sons (Gal 4:4-7). Just as the Son came to do the will of the Father (Lk 22:42, Jn 4:34), adopted sons go forth to do the will of the Son (Jn 15:14-17). This spiritual procreation occurs by the power of the Holy Spirit, the giver of life (2 Cor 3:6, Gal 6:8). John Paul II writes:
For as Saint Paul teaches, "all who are led by the Spirit of God" are "children of God." The filiation of divine adoption is born in man on the basis of the mystery of the Incarnation, therefore through Christ the eternal Son. But the birth, or rebirth, happens when God the Father "sends the Spirit of his Son into our hearts." Then we receive a spirit of adopted sons by which we cry ‘Abba, Father!’" Hence the divine filiation planted in the human soul through sanctifying grace is the work of the Holy Spirit. "It is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ." Sanctifying grace is the principle and source of man’s new life: divine, supernatural life. (DeV 52.2).
By entering into human history and uniting Himself with mankind, God not only restored communion between the divine and the natural, He modeled divine sonship for us. By becoming united to humanity, he demonstrated that man can become one with God. Man can become by grace what the Son is by nature. Put another way, the Son of God became a Son of Man so that men might become sons of God (see CCC 460).
In Dominum et Vivificantem, the Holy Father meditates upon the unique relationship between the Incarnation, the Holy Spirit, and divinization. Christ told the apostles he must go in order for the Helper, the Paraclete, to be sent (Jn 16:7). Throughout his encyclical on the Holy Spirit, John Paul II reflects on the role of the Paraclete as the communicator of the divine life which comes through the Incarnation:
Thus there is a supernatural "adoption," of which the source is the Holy Spirit, love and gift. As such he is given to man. And in the superabundance of the uncreated gift there begins in the heart of all human beings that particular created gift whereby they "become partakers of the divine nature." Thus human life becomes permeated, through participation, by the divine life, and itself acquires a divine, supernatural dimension. There is granted the new life, in which as a sharer in the mystery of the Incarnation "man has access to the Father in the Holy Spirit." (DeV 52.3).
Redemption and the Divine Life
The opening sentence of Redemptor Hominis squarely places the Redeemer and Redemption at the center of history, reality, and salvation. The scandal of the Redemption, the death of God on a cross, is the climax of the greatest scandal, the birth of God in time and space. It is also the revelation of the greatest love known to man. "In the mystery of the Cross love is at work, that love which brings man back again to share in the life that is in God himself" (DeV 41.1), and "It is love which not only created the good but also grants participation in the very life of God: Father, Son, and Holy Spirit" (DM 7.4). In a beautiful passage in Dives in Misericordia, the Holy Father summarizes the relationship between the redemptive work of Christ and divinization:
The Cross of Christ on Calvary stands beside the path of that admirable commercium, of that wonderful self-communication of God to man, which also includes the call to man to share in the divine life by giving himself, and with himself the whole visible world, to God, and like an adopted son to become a sharer in the truth and love which is in God and proceeds from God. It is precisely besides the path of man’s eternal election to the dignity of being an adopted child of God that there stands in history the Cross of Christ, the only-begotten Son... (DM 7.5)
The call to divine life is the call to die to self, and to take up the cross of Christ. One does not experience the divine life of Christ without also experiencing the death of Christ (Rom 6:5-11). Again, this death does not disparage the body or human nature, but is a just condemnation of sin and man’s disordered appetites. The Redemption, and through it divinization, is oriented towards the whole man. Men are both physical and spiritual beings whose entire person yearns and groans for the eschaton (Rom 8:22), when all will be made right between God and his creation.
The Inner Life and Love of the Triune God
Another reocurring element in the writings of John Paul II is the Trinitarian formula. Throughout his encyclicals there is a repeated use of the phrase "to the Father, through the Son, in the Holy Spirit." In writing about divinization, John Paul II highlights the particular actions of the three Persons, always balancing this with the unity of the Trinity. In Redemptor Hominis, regarding the Church as a "sign" and "sacrament, he writes:
This invocation addressed to the Spirit to obtain the Spirit is really a constant self-insertion into the full magnitude of the mystery of the Redemption, in which Christ, united with the Father and with each man, continually communicates to the Spirit who places within us the sentiments of the Son and directs us towards the Father (RH 18.4).
Here the perfect relationship of the Trinity is expressed in terms of action and interaction: united, communicates, places and directs. The harmony and order of the Trinity does not limit or hinder the individual Persons, nor does the work of the Persons conflict with the unity of their single nature. The Son’s redemptive work unites us to himself, the Holy Spirit perfects our will and makes us more Christlike, and both guide us towards our heavenly Father. This is the path of divine growth and divine life, the joy of divinization Further on the Pope further elucidates the nuances of this path:
[T]he Father is the first source and the giver of life from the beginning. That new life, which involves the bodily glorification of the crucified Christ, became an efficacious sign of the new gift granted to the humanity, the gift of the Holy Spirit, through whom the divine life that the Father has in himself and gives to his Son is communicated to all mean who are united with Christ. (RH 20.1)
The Beatific Vision, the eternal joy of those who enter heaven, is participation in the intimacy of the Trinitarian life. While still on earth the believer possesses not only the objective knowledge of the reality of divine life, but also the sacraments, through which the life of the Trinity is given. In baptism we enter into relationship with the Father through the mystery of the Incarnation, by the life of the Son, and in the power of the Holy Spirit. In confirmation we receive additional grace and power from the Triune God. In the Eucharist we partake of the Redeemer’s flesh and blood and join with him in offering ourselves up to the Father, again in the Holy Spirit.
The Trinitarian formula, as John Paul II emphasizes in Dominum et Vivificantem, is not just words, but reality:
The [Triune] formula reflects the intimate mystery of God, of the divine life, which is the Father, the Son and the Holy Spirit, the divine unity of the Trinity. The farewell discourse can be read as a special preparation for this Trinitarian formula, in which is expressed the life-giving power of the sacrament which brings about sharing in the Triune God, for it gives sanctifying grace as a supernatural gift to man. Through grace, man is called and made "capable" of sharing in the inscrutable life of God. (DeV 9).
Divine Sonship in the Here and Now
According to John Paul II, the reality of divinization should be clearly seen and demonstrated in the Church, which is Christ’s Mystical Body. Near the beginning of his pontificate he referred back to Lumen Gentium while writing of the union with God found in the Church.
‘By her relationship with Christ, the Church is a kind of sacrament or sign and means of intimate union with God, and of the unity of all mankind [LG 1],’ and the source of this is he, he himself, he the Redeemer. (RH 7.3)
Within the Church there must be a growing understanding of the reality and the meaning of divine adoption. Without it there constantly exists the increased possibility of belief in "do-goodism" as a means of achieving heaven, as well as a distorted understanding of the Church, the liturgy and the sacraments. Each of these can only be understood and appreciated more fully when grasped in the context of divine sonship and the reality of God’s true Fatherhood. Divine adoption is the source of our oneness in Christ, the heart of our familial bond. This is clear in the teaching of our Holy Father:
This treasure of humanity enriched by the inexpressible mystery of divine filiation and by the grace of "adoption as sons" in the only Son of God, through whom we call God "Abba, Father" is also a powerful force unifying the Church above all inwardly and giving meaning to all her activity. (RH 18.3)
David Maslow's essay for his Writing Foundations class
David Maslow
T3
Essay 1
RVD
Don’t Take Family For Granted
Having a dramatic influence in my life, Alex Maslow has motivated me to be a leader, to thoroughly enjoy spending time with family and friends without worrying about winning, and to always give one hundred percent. Alex was my sixteen-year-old cousin. Tragically, he was killed in a car crash on the Fourth of July. Of all the boy cousins, Alex was the oldest. Why is Alex such an immeasurable influence in my life?
First of all, Alex has taught me to be a leader. My family has numerous gatherings. Whenever we did, Alex always commanded lot of the boy cousins. We had myriad wars with the girls or each other. Alex always was general or commander of his side. Alex led us in many successful attacks against the girls. We consistently won. One time, the girls managed to capture me. Alex then swiftly planned and commanded a cunning surprise attack on the girls, which resulted in my escape. When it was time to eat, all the boy cousins would sit wherever Alex did. After dinner, we would proceed to have another battle. We often played cowboys and Indians. Immediately, Alex would seize command and lead the cowboys on ferocious raids against the Indians. Whatever we did, Alex always led by example. Thus Alex has demonstrated how to be a leader.
Secondly, Alex has demonstrated how to have fun with family and friends without worrying about winning. My family has an annual softball game on the Fourth of July. Alex was one of the best hitters in my extended family. Swiftly Alex would slaughter the ball. After Alex crushed the ball, instead of sprinting around the bases, he would do a hilarious home run trot. Laughing while trying to spin around cousins attempting to block him, Alex didn’t care if he got tagged out. Alex always enjoyed the softball games. He showed that having fun with family and friends is more important then winning.
Finally, Alex showed me how to give one hundred percent. On Christmas and the Fourth of July my family has annual gatherings at which we frequently have religious or political discussions, which included parents and older kids. When this occurred, Alex was always in the middle asking questions and fully participating. Also, Alex desperately desired to demonstrate that he deserved to make the varsity basketball team at Trinity School. Swiftly Alex obtained a job at the YMCA so he could lift weights and work on improving his game. Alex also was a hurdler for Trinity’s track team. Alex constructed his own hurdles so he could practice hurdling at home. Because of Alex’s example, I have been driven to give my all no matter what I’m doing.
In closing, Alex has had a dramatic, lasting influence in my life by teaching me how to be a courageous and dynamic leader, to have fun with family and friends without worrying about winning, and to always give one hundred percent. Because we grew up together living only five blocks apart, I spent more time with Alex than with my other cousins. Tragically, it took losing Alex to perceive how much he influenced me. I have learned not to take family and friends for granted because I just never know what the future holds.
T3
Essay 1
RVD
Don’t Take Family For Granted
Having a dramatic influence in my life, Alex Maslow has motivated me to be a leader, to thoroughly enjoy spending time with family and friends without worrying about winning, and to always give one hundred percent. Alex was my sixteen-year-old cousin. Tragically, he was killed in a car crash on the Fourth of July. Of all the boy cousins, Alex was the oldest. Why is Alex such an immeasurable influence in my life?
First of all, Alex has taught me to be a leader. My family has numerous gatherings. Whenever we did, Alex always commanded lot of the boy cousins. We had myriad wars with the girls or each other. Alex always was general or commander of his side. Alex led us in many successful attacks against the girls. We consistently won. One time, the girls managed to capture me. Alex then swiftly planned and commanded a cunning surprise attack on the girls, which resulted in my escape. When it was time to eat, all the boy cousins would sit wherever Alex did. After dinner, we would proceed to have another battle. We often played cowboys and Indians. Immediately, Alex would seize command and lead the cowboys on ferocious raids against the Indians. Whatever we did, Alex always led by example. Thus Alex has demonstrated how to be a leader.
Secondly, Alex has demonstrated how to have fun with family and friends without worrying about winning. My family has an annual softball game on the Fourth of July. Alex was one of the best hitters in my extended family. Swiftly Alex would slaughter the ball. After Alex crushed the ball, instead of sprinting around the bases, he would do a hilarious home run trot. Laughing while trying to spin around cousins attempting to block him, Alex didn’t care if he got tagged out. Alex always enjoyed the softball games. He showed that having fun with family and friends is more important then winning.
Finally, Alex showed me how to give one hundred percent. On Christmas and the Fourth of July my family has annual gatherings at which we frequently have religious or political discussions, which included parents and older kids. When this occurred, Alex was always in the middle asking questions and fully participating. Also, Alex desperately desired to demonstrate that he deserved to make the varsity basketball team at Trinity School. Swiftly Alex obtained a job at the YMCA so he could lift weights and work on improving his game. Alex also was a hurdler for Trinity’s track team. Alex constructed his own hurdles so he could practice hurdling at home. Because of Alex’s example, I have been driven to give my all no matter what I’m doing.
In closing, Alex has had a dramatic, lasting influence in my life by teaching me how to be a courageous and dynamic leader, to have fun with family and friends without worrying about winning, and to always give one hundred percent. Because we grew up together living only five blocks apart, I spent more time with Alex than with my other cousins. Tragically, it took losing Alex to perceive how much he influenced me. I have learned not to take family and friends for granted because I just never know what the future holds.
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