A recent open-letter from Christopher West has re-inspired me with a longing to know the Truth (cf. John 14:6). The truth of our humanity is revealed in - and by - Jesus Christ. But there is more. Our humanity also reveals a Truth about God - for we are made male and female in the image and likeness of God (see Genesis 1:26-27). The words of West touch upon this truth, this reality; his words also touch upon the truth and reality of our redemption in Christ. And as John Paul II once said: without the reality of the redemption, humanity lacks roots, and has no prospects. These are strong words. They are words that have caused me to grasp for a better understanding of what this truth, this reality, must look like - the truth of our redemption.
The Theology of the Body Discussion: the Pivotal Question
Saturday, October 24, 2009
Saturday, October 17, 2009
what is the dark night of the soul?
Lately I have come across a wealth of material that has used - or rather confiscated - a phrase used by St. John of the Cross: "Dark night of the soul". Many well-meaning authors have used this phrase, this expression, in applying it to some sort of struggle, depression, or other painful occurrence in their life. This is an erroneous understanding, at least in terms of how John used it.
A excerpt from the Introduction from a modern translation of another classic by John of the Cross - the Ascent of Mount Carmel - may help to clarify a proper meaning of the phrase "dark night of the soul":
"John's most famous work, Dark Night of the Soul, has perhaps been his most misunderstood. Many religious and nonreligious people use the title phrase to describe a particularly bad moment in their lives. Perhaps they have been through a divorce, the loss of a loved one, or the loss of a job, and they struggle with despair and depression as a result. Yet this use of the phrase is not what John had in mind.... For John, 'the dark night of the soul' is not simply a time of unrelieved suffering but one of the aspects of God's love."
For John, that "time of unrelieved suffering" is God's way of purifying the soul, bringing it closer to Himself, stripping the soul of worldly attachments in order to grow towards perfect union with God. John wrote the Dark Night of the Soul while he was in prison. The Introduction rightly states:
"John realized that God was in his dark night all along and had been guiding him to direct his will toward union with God."
The "dark night of the soul" is a mystical journey - one in which the soul comes closer to God, grows in union with Him by way of suffering through its purification. Perhaps this is a hard concept to grasp for many. How many souls have traveled this road?
A excerpt from the Introduction from a modern translation of another classic by John of the Cross - the Ascent of Mount Carmel - may help to clarify a proper meaning of the phrase "dark night of the soul":
"John's most famous work, Dark Night of the Soul, has perhaps been his most misunderstood. Many religious and nonreligious people use the title phrase to describe a particularly bad moment in their lives. Perhaps they have been through a divorce, the loss of a loved one, or the loss of a job, and they struggle with despair and depression as a result. Yet this use of the phrase is not what John had in mind.... For John, 'the dark night of the soul' is not simply a time of unrelieved suffering but one of the aspects of God's love."
For John, that "time of unrelieved suffering" is God's way of purifying the soul, bringing it closer to Himself, stripping the soul of worldly attachments in order to grow towards perfect union with God. John wrote the Dark Night of the Soul while he was in prison. The Introduction rightly states:
"John realized that God was in his dark night all along and had been guiding him to direct his will toward union with God."
The "dark night of the soul" is a mystical journey - one in which the soul comes closer to God, grows in union with Him by way of suffering through its purification. Perhaps this is a hard concept to grasp for many. How many souls have traveled this road?
one dark night...
I couldn't sleep - so I decided to create a new blog.
This new blog is a journal. My heart and soul in writing. I anticipate that it will become an outlet, but also a dialogue - a conversation.
"Heart speaks to heart," or so I've heard. If this speaks to anyone: thanks for listening.
-Brian.
http://www.brian-hanson.blogspot.com
This new blog is a journal. My heart and soul in writing. I anticipate that it will become an outlet, but also a dialogue - a conversation.
"Heart speaks to heart," or so I've heard. If this speaks to anyone: thanks for listening.
-Brian.
http://www.brian-hanson.blogspot.com
Friday, October 16, 2009
taste and see
“Taste and see the goodness of the Lord” (Psalm 34:8).
In my last post, I mentioned how Catholicism is a very sensual religion. It is sensual by the fact that it seeks to engage all of our senses. It is a curious thing to think about. How can we, human persons – bodily persons – encounter God, who is pure Spirit? In and through our bodies: this is how we encounter God – for this is how God created us. And this is how God intended things to be, according to his design – according to his creation. Perhaps this is what the Psalmist knew, who spoke of encountering God's goodness in terms of “tasting” and “seeing” (cf. Psalm 34:8).
“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched – this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ” (1 John 1:1-3).
This is how John encountered God, who is pure Spirit – through his senses; in a word, it was through his body. And this, too, is how God encountered man! For by the Incarnation, man is able to encounter God. His encounter – as John testifies – is with Jesus Christ, the "Word made flesh" (cf. John 1:14).
The sensual nature of Catholicism is such that it engages our senses. And this is because God created us this way – as sensual beings, as persons with bodies. It is unfortunate how this has become a cause of scandal among many people throughout history, even many Christians. In fact, so much of the confusion and scandal has crept into many minds, many schools of thought, that have – I would say – impoverished our understanding of ourselves, including our understanding of our dignity as human persons, created as male and female in the image and likeness of God – a creation that, to God, is very good (cf. Genesis 1:27, 31).
There is a certain ‘theology of the body’ that exists, by virtue of our very good creation as male and female in God’s image. This is a notion that may seem odd to many persons, even many Christians. It is an “odd statement” to Christians who have given into temptations concerning the confusion and scandals that have crept into Christian thinking throughout history, even if it is unknown to them. “But if the idea of a theology of the body seems odd to us, it shouldn’t if we are Christian – because by virtue of the Incarnation, theology has entered the body through the main door” (John Paul II).
Perhaps we would become uncomfortable to think about a God who had a body. A God who worked and toiled, who sweat like us, who got dirt under his nails like us; who wore clothes – and wrapped himself in warmer clothes when he got cold, like us; who went to the bathroom, like us; who bathed himself, like us; who ate and drank, like us. And who suffered, who felt pain, and bled, like us.
In my last post, I mentioned how Catholicism is a very sensual religion. It is sensual by the fact that it seeks to engage all of our senses. It is a curious thing to think about. How can we, human persons – bodily persons – encounter God, who is pure Spirit? In and through our bodies: this is how we encounter God – for this is how God created us. And this is how God intended things to be, according to his design – according to his creation. Perhaps this is what the Psalmist knew, who spoke of encountering God's goodness in terms of “tasting” and “seeing” (cf. Psalm 34:8).
“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched – this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ” (1 John 1:1-3).
This is how John encountered God, who is pure Spirit – through his senses; in a word, it was through his body. And this, too, is how God encountered man! For by the Incarnation, man is able to encounter God. His encounter – as John testifies – is with Jesus Christ, the "Word made flesh" (cf. John 1:14).
The sensual nature of Catholicism is such that it engages our senses. And this is because God created us this way – as sensual beings, as persons with bodies. It is unfortunate how this has become a cause of scandal among many people throughout history, even many Christians. In fact, so much of the confusion and scandal has crept into many minds, many schools of thought, that have – I would say – impoverished our understanding of ourselves, including our understanding of our dignity as human persons, created as male and female in the image and likeness of God – a creation that, to God, is very good (cf. Genesis 1:27, 31).
There is a certain ‘theology of the body’ that exists, by virtue of our very good creation as male and female in God’s image. This is a notion that may seem odd to many persons, even many Christians. It is an “odd statement” to Christians who have given into temptations concerning the confusion and scandals that have crept into Christian thinking throughout history, even if it is unknown to them. “But if the idea of a theology of the body seems odd to us, it shouldn’t if we are Christian – because by virtue of the Incarnation, theology has entered the body through the main door” (John Paul II).
Perhaps we would become uncomfortable to think about a God who had a body. A God who worked and toiled, who sweat like us, who got dirt under his nails like us; who wore clothes – and wrapped himself in warmer clothes when he got cold, like us; who went to the bathroom, like us; who bathed himself, like us; who ate and drank, like us. And who suffered, who felt pain, and bled, like us.
Saturday, October 3, 2009
the hinge of salvation
“…we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies” (Romans 8:23).
I realize that Catholicism is a very sensual religion. In fact, the sensual nature of Catholicism – with all her ceremonies, her rituals, her symbols, the sacraments, the “smells and bells” – has indeed been a cause for scandal among many people throughout history. However, it need not be this way, if we can come to grasp the reality, the truth and beauty, of ourselves, who are creatures specifically created this way by God Himself; “God saw all that he made, and it was very good” (Genesis 1:31). That word ‘very’ is decisive: it is not used when God looked at any other part of his creation – the words ‘very good’ are applied only after the creation of mankind. (Perhaps this is so because only mankind was created in the image and likeness of God, cf. Genesis 1:27).
It is interesting to note that when Paul speaks about our redemption in Christ, he speaks about the redemption “of our bodies” (Romans 8:23). Why didn’t he speak about the redemption of our soul, our spirit? Perhaps it is because Paul knew something that those who are normally scandalized by our “natural sensuality” do not know, and that is this: our bodies make up an important part of who we are as persons – as human persons – created in the image and likeness of God. Our bodies are not some sort of additional add-on, or some sort of shell in which our souls are trapped. As Christians, we believe in the resurrection of the body (cf. John 6:44; 1 Cor 15:13-18). This is because the completion of our redemption – which gives way to completion of our salvation – will be the complete restoration of our creation as human persons, who were from the beginning created male and female in the image and likeness of God (cf. Genesis 1:27). Perhaps this is why Paul speaks about the redemption “of our bodies”.
Our flesh is an important part of our creation, of what God noted to be “very good”; it will not be done away with. Indeed, “the flesh is the hinge of salvation” (cf. CCC 1015). “We believe in the God who is the creator of the flesh; we believe in the Word made flesh in order to redeem the flesh; we believe in the resurrection of the flesh, the fulfillment of both the creation and the redemption of the flesh” (cf. CCC 1015).
Hopefully we can begin to understand why Catholicism is indeed a sensual religion. God created us this way. Perhaps we can begin to reclaim our very good creation, understanding ourselves, and how God intended things to be. This will be a theme I hope to take up again for my next entry. Until then, I’ll end this current entry with this: it is really only in the light of the Word made flesh (cf. John 1:14) that we can come to see and understand our own flesh – to see it as God sees it; to see ourselves, as God’s creatures, as he sees us.
I realize that Catholicism is a very sensual religion. In fact, the sensual nature of Catholicism – with all her ceremonies, her rituals, her symbols, the sacraments, the “smells and bells” – has indeed been a cause for scandal among many people throughout history. However, it need not be this way, if we can come to grasp the reality, the truth and beauty, of ourselves, who are creatures specifically created this way by God Himself; “God saw all that he made, and it was very good” (Genesis 1:31). That word ‘very’ is decisive: it is not used when God looked at any other part of his creation – the words ‘very good’ are applied only after the creation of mankind. (Perhaps this is so because only mankind was created in the image and likeness of God, cf. Genesis 1:27).
It is interesting to note that when Paul speaks about our redemption in Christ, he speaks about the redemption “of our bodies” (Romans 8:23). Why didn’t he speak about the redemption of our soul, our spirit? Perhaps it is because Paul knew something that those who are normally scandalized by our “natural sensuality” do not know, and that is this: our bodies make up an important part of who we are as persons – as human persons – created in the image and likeness of God. Our bodies are not some sort of additional add-on, or some sort of shell in which our souls are trapped. As Christians, we believe in the resurrection of the body (cf. John 6:44; 1 Cor 15:13-18). This is because the completion of our redemption – which gives way to completion of our salvation – will be the complete restoration of our creation as human persons, who were from the beginning created male and female in the image and likeness of God (cf. Genesis 1:27). Perhaps this is why Paul speaks about the redemption “of our bodies”.
Our flesh is an important part of our creation, of what God noted to be “very good”; it will not be done away with. Indeed, “the flesh is the hinge of salvation” (cf. CCC 1015). “We believe in the God who is the creator of the flesh; we believe in the Word made flesh in order to redeem the flesh; we believe in the resurrection of the flesh, the fulfillment of both the creation and the redemption of the flesh” (cf. CCC 1015).
Hopefully we can begin to understand why Catholicism is indeed a sensual religion. God created us this way. Perhaps we can begin to reclaim our very good creation, understanding ourselves, and how God intended things to be. This will be a theme I hope to take up again for my next entry. Until then, I’ll end this current entry with this: it is really only in the light of the Word made flesh (cf. John 1:14) that we can come to see and understand our own flesh – to see it as God sees it; to see ourselves, as God’s creatures, as he sees us.
Sunday, September 27, 2009
that all may be one
Jesus saves us; all of us. What does he save us all from? Sin and death. How does he do this? By dying; by dying - for all of us.
"While we were still sinners, Christ died for us. For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!" (Romans 5:8, 10).
It's hard sometimes to grasp: with questions regarding faith, Christians of all walks of life - of various denominations, etc. - seem to all have this one fundamental belief in common. Yet it also seems to me that all the many forms that such faith - such a belief - take, among the various Christian groups, is what is easier to grasp, knowing that there are "other forms" - not just one. It is perhaps easier because it is easier at times to remain in our weaknesses and sins that cause painful divisions among Christian groups. "I pray that they all be one," is what Jesus prayed (John 17:21); when will we fully make that our prayer as well?
The graces poured out from the Cross, from that redemptive sacrifice of the Lamb, are real. Those graces make Christian unity possible. Unity must therefore necessarily come from Jesus; there is no one else who can bring about that unity! "May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me" (John 17:23).
"While we were still sinners, Christ died for us. For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!" (Romans 5:8, 10).
It's hard sometimes to grasp: with questions regarding faith, Christians of all walks of life - of various denominations, etc. - seem to all have this one fundamental belief in common. Yet it also seems to me that all the many forms that such faith - such a belief - take, among the various Christian groups, is what is easier to grasp, knowing that there are "other forms" - not just one. It is perhaps easier because it is easier at times to remain in our weaknesses and sins that cause painful divisions among Christian groups. "I pray that they all be one," is what Jesus prayed (John 17:21); when will we fully make that our prayer as well?
The graces poured out from the Cross, from that redemptive sacrifice of the Lamb, are real. Those graces make Christian unity possible. Unity must therefore necessarily come from Jesus; there is no one else who can bring about that unity! "May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me" (John 17:23).
Saturday, September 26, 2009
a radically different life
"By this all will know that you are my disciples, if you love one another" (John 13:35)
This blog will be my thoughts and feelings regarding the Christian life. What is "the Christian life"? In essence, I am referring to what it means to be a Christian in the world today. So, "what does it mean to be a Christian - in the world today?" Here are a few initial thoughts:
Being a Christian is a lifestyle that is radically different from how we see people living in the world - today. What a radically different life, to be a Christian! Jesus said to his disciples, "A new command I give you: love one another. As I have loved you, so you must love one another" (John 13:34).
In our own fallen nature, it seems to be easier - much easier - to not love one another. And how could we? "God is Love" (cf. 1 John 4:16); we need God's Love - we need Him - to Love others through us.
In our own fallen nature, it is easy to become uncharitable towards our neighbors: towards those that annoy us, towards those who have done us wrong - those persons with whom we are upset, perhaps even very angry with. It can then become easier to make fun of them, to gossip about them, to ruin their reputation. Without God's help, this is all very easy indeed.
Yet the life Christians are called to is radically different! Indeed, the Master says to us: "But I tell you: love your enemies, and pray for those that persecute you" (Matthew 5:44). So, we apparently can't ever become content with doing harm to those whom we feel have harmed us, even with mere words. For there is no such thing as "mere words"; "For by your words you will be acquitted, and by your words you will be condemned" (Matthew 12:37).
Oh Lord, please forgive me for the times I have been uncharitable towards my neighbors; towards my co-workers, towards persons I come in contact with, towards... anyone - and everyone. Lord, please transform the hurt and grudges and "ill will" I have harbored in my heart towards certain individuals. I can't love without your Love within me. Please fill me with your Love, so I can love others (cf. John 13:35).
"Jesus called the crowd to him and said, 'Listen and understand. What goes into a man's mouth does not make him unclean, but what comes out of his mouth, that is what makes him unclean. The things that come out of the mouth come from the heart, and these make a man unclean. For out of the heart come evil thoughts, murder, adultery, sexual immortality, theft, false testimony, slander. These are what make a man unclean" (Matthew 15:10;18-20).
This blog will be my thoughts and feelings regarding the Christian life. What is "the Christian life"? In essence, I am referring to what it means to be a Christian in the world today. So, "what does it mean to be a Christian - in the world today?" Here are a few initial thoughts:
Being a Christian is a lifestyle that is radically different from how we see people living in the world - today. What a radically different life, to be a Christian! Jesus said to his disciples, "A new command I give you: love one another. As I have loved you, so you must love one another" (John 13:34).
In our own fallen nature, it seems to be easier - much easier - to not love one another. And how could we? "God is Love" (cf. 1 John 4:16); we need God's Love - we need Him - to Love others through us.
In our own fallen nature, it is easy to become uncharitable towards our neighbors: towards those that annoy us, towards those who have done us wrong - those persons with whom we are upset, perhaps even very angry with. It can then become easier to make fun of them, to gossip about them, to ruin their reputation. Without God's help, this is all very easy indeed.
Yet the life Christians are called to is radically different! Indeed, the Master says to us: "But I tell you: love your enemies, and pray for those that persecute you" (Matthew 5:44). So, we apparently can't ever become content with doing harm to those whom we feel have harmed us, even with mere words. For there is no such thing as "mere words"; "For by your words you will be acquitted, and by your words you will be condemned" (Matthew 12:37).
Oh Lord, please forgive me for the times I have been uncharitable towards my neighbors; towards my co-workers, towards persons I come in contact with, towards... anyone - and everyone. Lord, please transform the hurt and grudges and "ill will" I have harbored in my heart towards certain individuals. I can't love without your Love within me. Please fill me with your Love, so I can love others (cf. John 13:35).
"Jesus called the crowd to him and said, 'Listen and understand. What goes into a man's mouth does not make him unclean, but what comes out of his mouth, that is what makes him unclean. The things that come out of the mouth come from the heart, and these make a man unclean. For out of the heart come evil thoughts, murder, adultery, sexual immortality, theft, false testimony, slander. These are what make a man unclean" (Matthew 15:10;18-20).
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