Here’s why there hasn’t been much action here, lately.
Bonaventure’s reduction of the arts to divine wisdom, with special emphasis on the seven days of creation and Hugh of S. Victor’s triad of divine attributes.
Artes
Truth 1
Truth 2
Truth 3
Day 1
¶5: Divine Wisdom/Scripture
Eternal Generation and Incarnation of the Son
The pattern of life
Union of the Soul and God
Day 2
¶8: Sense Knowledge
Medium of …
Exercise of …
Delight in …
Day 3
¶11: Mechanical Arts
Production
Effect
Fruit
Day 4
¶15: Rational Philosophy
Speaker
That which is spoken
Audience
Day 5
¶19: Natural Philosophy
The Relation to Proportion
The Effect of Causality
Medium of Union
Day 6
¶23: Moral Philosophy
Rectitude in between two extremes
Rectitude of conformity to rule of life
Rectitude in the direction of the apex of the mind
Day 7
¶6: et ideo succedit eis septima dies requietionis, quae vesperam non habet, scilicet illuinatio gloriae.
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.
This poem came out of studying The Cappadocians, three men and one woman who were 4th centery Eastern, Greek speaking xtians who had a huge part in the formation of the orthodox doctrine of the Trinity. They were affirming the goodness of Creation in the midst of all the muck and dung that we seem to endlessly make out of our lives and world. This has often been a great struggle for me. So there are Hebrew and Greek words referring to various human, social realities. Nietzsche has breathed in my ear in times of agnostic, nihilistic struggle in the past so he shows up dueling with Macrina. I wrote it during a rain storm outside the GF Java Cafe in my hometown of Jamestown, TN. Continue reading ‘Like Mercy’
These posts are portions of an, as yet, unpublished paper I did recently for a doctoral class on “spiritual practices.” This will the first of a multi-post installment. The project ventures drawing from the well of the cosmic theological vision of St. Maximus the Confessor as a vital resource for the articulation of a theological rationale undergirding the practice of Christian hospitality. I hope that it may also be a fruitful addition for the recent “retrieval” theme on TLOU in which figures like Bulgakov and Chesterton have been explored…
St. Maximus Confessor and Christian Hospitality
Introduction
St. Maximus the Confessor (580-662 A.D.) understands the cosmos through a theological ontology of Love. All creatures in creation are unified through participation in the ecstatic Love that is the life of the Trinity. Participation in this Love unifies the difference of creatures into a harmony. As such this love is the “reason” or “logos” of creatures. With the fall of humanity this love is disrupted cosmically. The fall of humanity is key in this “cosmic tragedy” for humanity is the microcosm (micros-kosmos or “little cosmos”), which participates in the sensuous, creaturely dimension of being and the rational-spiritual dimension of the hierarchy of being. Humanity, the microcosm, is the center or crux of the hierarchy of being as it co-inheres in the second person of the Trinity, the Logos. It is the crossing of the divine and the sensuous dimensions of the hierarchy of being. Consequently, when humanity falls the harmony of creation is disrupted. This disruption or discord is healed or re-harmonized in the Incarnation of the Second person of the Trinity. In the Incarnation of the Logos in Christ the Love which orders the cosmos is shown or made concrete and the healing of humanity, the ‘microcosmic mediator,’ is accomplished; thus the goal (telos) of Creation, which the Triune God has desired from the beginning, is realized and made possible. Continue reading ‘St. Maximus Confessor and Christian Hospitality’
The question Janet raises about whether Renaissance humanism, as found in Pico and Bruno, is really human enough, is very important to think through in terms of what we could call the application of sophiology in contemporary culture.
Pico’s emphasis on the polyvalent or indeterminate status of the human essence is not so much opposed to the Augustinian duality of divinity/humanity as the defining feature of human life as it is a setting of that duality in an epistemological situation that has complexified. Augustine was adroitly skeptical about tying theology to the current dogmas of natural inquiry, whether it be inquiry about the difference between animals and humans or about the number of fixed stars or about any other subject of natural knowledge, including Biblical interpretation, where he advised much more caution about fixing the meaning of Biblical sense than future commentators would. Continue reading ‘Bulgakov Blog Conference, Day 13′
As many of you know, Janet has begun the discussion of S. Endo’s Silence over at deepgraceoftheory. Here at TLOU, we’d like to investigate some of the more technical aspects of the theology behind Silence. So today, through the magic of cut and paste, we’re going to direct your attention to Janet’s and my conversation that we hope to continue here.
First, Janet quotes my early comment, and then responds to it:
“Rather, I think of it like participating in the sacraments. Our relationship to God through the church is starved if we deprive ourselves of the sacraments. Likewise, if we refuse to participate in the world in a way that conforms to our end, we lose something of the sacramentality of being in the world.”
Yes, I agree with you you about this “participation.” I suppose this is why Father Rodrigues was willing to hear Kichijiro’s confession and have him live with him in his little community. Continue reading ‘The Sacraments and Silence’
Julie Taymor’s Across the Universe is an explosion of cultural throwbacks and cinematic contortions, not to mention Beatle’s hit after hit, “like endless rain into a paper cup”. But it’s not simply vintage nostalgia. Buried in the plot is a power struggle between two deep human urges that bears theological fruit in its reflection of Love as a pole averring, mediating factor that ultimately funds the best of human efforts.
Early in the film, Taymor appears to squarely pit social and militant activism and artistic creation against each other, and gives the impression that the infamous Love will side with the latter. It’s only an impression, and one that many on both sides mistakenly take to as the final word for better or ill. On one side, there’s the declaration of fealty to an ambiguous and numinous Love, the great fictional panacea. On the other, there’s the concession that Love is indeed ambiguous, impotent to effect change; the there’s an argument for the need for something else, something more jarring, even violent. And thus we have the polarization of the 60s set before us: the peaceful, inward, even insular arts culture on one side (Woodstock par excellance); and the boisterous and often violent activist movement concomitant and strangely akin to the oft harsh and violent government (Kent State/Vietnam). And then, in wake of this “revolution” there’s the late 70s and 80s, perceived by many, and certainly portrayed in the film, as the waning of Love and meaning – “You know, it’s gonna be alright, yeah”. Continue reading ‘Is All We Need LOVE? A prolegomena to future discussions on Love and Being.’
If the Enlightenment and subsequent periods of modernity have done anything to alter what it means to be human, they have set humanity at a distance from the world, positing a radical degree of separation between the created order and Aristotle’s rational animals. Where God factors into this rift, and how one structures the dialogue between Philosophy and Theology, depends largely on how one schematizes God in relation to Being. It was Hans Urs von Balthasar who adroitly drew out the ramification of the human mind’s prodigality when he said, “[T]he human person himself would stand as the synthetic element, not only between [Church and world/Faith and Reason], but secretly above both.”1
HUVB, “On the Task of Catholic Philosophy in Our Time,” Communio 20 (1993): 148; although von Balthasar was not the first or last to issue this warning.↩
Happy Father’s Day to all of you fathers and father/parent figures. God bless you and may your children recognize what a wonderful gift they have in you. May you experience God’s peace and happiness through your children.
Throughout the week, I haphazardly meditated on the idea of parenthood quite a bit. Aside from my direct connection to Father’s Day as a parent, I was privy to some really powerful experiences of parenting. Moreover, having recently read Balthasar’s meditation on a mother’s love and glance toward her child being the child’s awakening to the world, to the very idea of a “thou”, I had a helpful framework upon which to interpret my experiences. Continue reading ‘Father’s Day’
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