THE LAND OF UNLIKENESS

Admirable as it may be, man’s capacity to manufacture and produce useful objects even of the highest quality, such as the machines of our modern technological civilization, is not to be directly associated with human personhood. Perhaps on this point the contrast we have been making here between man as a person, on the one hand, and man as an individual thinking or acting agent, on the other hand, becomes more evident. The ‘creation’ of a machine requires man’s individualization both in terms of his seizing, controlling and dominating reality, that is, turning beings into things, and also in terms of combination of human individuals in a collective effort, that is, of turning himself into a thing, an instrument and a means to an end. Hence, it is only natural that the more collectivistic a society, that is, the more it sacrifices personhood, the better the products it achieves. But when we say that man is capable of creating by being a person, we imply something entirely different, and that has to do with a double possibility which this kind of creation opens up. On the other hand, ‘things’ or the world around acquire a ‘presence’ as an integral and relevant part of the totality of existence, and, on the other hand, man himself becomes ‘present’ as a unique and unrepeatable hypostasis of being and not as an impersonal number in a combined structure. Un other words, in this way of understanding creating, the movement is from thinghood to personhood and not the other way round. That is, for example, what happens int he case of a work of real art as contrasted to a machine. When we look at a painting or listen to music we have in front of us ‘the beginning of a world’, a ‘presence’ in which ‘things’ and substances (cloth, oil, etc.) or qualities (shape, colour, etc.) or sounds becomes part of a personal presence. And this is entirely the achievement of personhood, a distinctly unique capacity of man, which, unlike other technological achievements, is not threatened by the emerging intelligent beings of computer science. The term ‘creativity’ is significantly applied to art par excellence, though we seldom appreciate the real implications of this for theology and anthropology.

John D. Zizioulas, Communion and Otherness, 216

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two things after a long hiatus.

1. While preparing for a class on Christology, specifically Athanasius’ on the Incarnation, I re-discovered these beautiful passages.

Man, who was created in God’s image and in his possession of reason reflected the very Word Himself, was disappearing, and the work of God was being undone. The law of death… prevailed upon us, and from it there was no escape…. Was He to let corruption and death have their way with them? In that case, what was the use of having made them in the beginning?

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…the incorporeal and incorruptible and immaterial Word of God entered our world. In one sense, indeed, He was not far from it before, for o part of created had ever been without Him Who, while ever abiding in union with the Father, yet fills all things that are. But now He entere the world in a new way, stooping to our level in His love and Self-revealing to us. He saw the reasonable race, the race of men that, like Himself, expressed the Father’s Mind, wasting out of existence, and death reigning over all in corruption. He saw the corruption held us all the closer, because it was the penalty for the Transgression; He saw, too, how unthinkable it would be for the law to be repealed before it was fulfilled. he saw how unseemly it was that the very things of which He Himself was the Artificer should be disappearing…. All this He saw and, pitying our race, moved with compassion for our limitation, unable to endure that death should have the mastery, rather than that His creatures should erish the work of His Father for us men come to nought, He took to Himself a body, a human body even as our own… He surrendered His body to death instead of all, and offered it to the Father. This He did out of sheer love for us, so that in His death all might die, and the law of death thereby be abolished because, having fulfilled in His body that for which it was appointed, it was thereafter voided of its power for men.

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2. Aron doesn’t talk about his music much at all, not nearly as often as he ought to.

Good Dust – and death shall have no dominion

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