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Merton at the Intersection of Before and After Liberation Theology

Posted in Social Justice, Thomas Merton, Uncategorized with tags , , , , , on June 18, 2013 by Daniel P. Horan, OFM

bible-640Although he died in December 1968, at around the same time that Liberation Theology was coming into existence in an explicit way but before it would be widely known inside and outside of the North American academy, Thomas Merton anticipated similar strands of the Truth of Revelation, which forms the core of Liberation Theology. In his little book, Opening The Bible, Merton highlights the scriptural foundations for theology and action in the world. It is striking how prescient his thought is, how compatible it is with the work of the Latin American theologians at that time and afterward.

We must never overlook the fact that the message of the Bible is above all a message preached to the poor, the burdened, the oppressed, the underprivileged. There is no need to remind the reader ho Marx capitalized on the fact. But Marx assumed that the Bible was essentially a deliberate fraud on the part of a ruling class to deceive the poor and make them accept their lot by means of a mystification. This is not the place to spell out apologetic arguments against the Marxian contention that religion is the “opium of the people,” when in fact we are also aware that even the revolutionary eschatology of Marx himself can be shown to be largely based on a biblical pattern. For precisely one of the central messages of the Bible is that the ultimate meaning of [humanity's] existence on earth is to be found in history, and that the human race is moving toward a final accounting in which history itself will see that the injustice of oppressors will be punished and those they oppressed will receive their just reward.

The Bible also points out that [humanity] is to act as God’s collaborator in setting up a definitive kingdom of justice and peace.

Here Merton anticipates the development of various forms of political theology — particularly that of the apocalyptic — and echoes some of his contemporaries in terms of the historicity of Christian theology, especially a theology of Revelation. It really makes me wonder where his thought would have gone if he lived another ten, twenty, thirty years or more.

Photo: File

Christian Wiman on the ‘Faith Latent Within Me’

Posted in Uncategorized with tags , , , , on June 11, 2013 by Daniel P. Horan, OFM

CT focus-poetry-foundation05.jpgRecently, while traveling here and there, I read the poet Christian Wiman’s new memoir, My Bright Abyss: Meditations of a Modern Believer (FSG 2013). It was recommended to me by a theology professor who knew of my interest in and work on Thomas Merton, suggesting that Wiman’s autobiographical and poetic reflections were reminiscent of Merton’s own style. I would concur. While different in myriad ways, there is an easiness to reading Wiman and a creative draw that lures the reader into his own experience of wrestling with questions of faith, God, theodicy, and the like. I don’t think I’m the only one who has been drawn to Wiman in recent weeks and months, thanks to the creepy omniscience of the Facebook newsfeed, I’ve noticed lots of friends — mostly theologians in this case — posting or reposting Wiman-related articles, interviews, and poems online. He’s certainly captured the attention of those who professionally reflect on questions of faith and theology.

I want to share just a few passages from early on in the book where Wiman is introducing the readers to his experience of faith and the struggle he has and continues to make sense of what that word even means. It’s especially timely, in my opinion, given the ongoing debates among bishops and theologians about what precisely constitutes “authentic faith.” I’m certainly on the side of someone like the great German theologian Karl Rahner or the well-known sacramental theologian Mark Searle, who both advocate for an emphasis on the fides qua or the intrinsic faith that is inherently relational and connected to divine revelation as God’s free self-disclosure and humanity’s capability for hearing or receiving it.

Wiman seems to have a similarly a priori and non-cognitive sense of what faith is, or at least where faith begins. He refers to this as “the faith that was latent within me.” Here’s some of what he offers us to consider:

When I assented to the faith that was latent within me — and I phrase it carefully, deliberately, for there was no white light, no ministering or avenging angel that tore my life in two; rather it seemed as if the tiniest seed of belief had finally flowered in me, or, more accurately, as if I had happened upon some rare flower deep in the desert that had known, though I was just discovering it, that it had been blooming impossibly year after parched year within me, surviving all the seasons of my unbelief. When I assented to the faith that was latent within me, what struck me were the ways in which my evasions and confusions, which I had mistaken for a strong sense of purpose, had expressed themselves in my life: poem after poem about unnamed and unnameable absences, relationships so transparently perishable they practically came with expiration dates on them, city after city sacked of impressions and peremptorily abandoned, as if I were some conquering army of insight seeing, I now see, nothing. Perhaps it is never disbelief, which at least is active and conscious, that destroys a person, but unacknowledged belief, or a need for belief so strong that it is continually and silently crucified on the crosses of science, humanism, art, or (to name the thing that poisons all these gifts from God) the overweening self.

He presents a sense of faith that is intuitive, pre-themtic, always present, yet oftentimes unacknowledged. It manifests itself in the human gifts of creative expression, it exists amid and within true and good relationships, it is occluded by the drive to be self-sufficient and satisfied wondering in the desert of our parched hearts.

In addition to this latent sense of faith, Wiman also writes about what faith is not — it is not concretized, propositional, and — most importantly — unchangeable. Faith does change and is organic because at its core, it is about relationship.

Faith is not some hard, unchanging thing you cling to through the vicissitudes of life. Those who try to make it into this are destined to become brittle, shatterable creatures. Faith never grows harder, never so deviates from its nature and becomes actually destructive, than in the person who refuses to admit that faith is change. I don’t mean simply that faith changes (though there is that). I mean that just as any sense of divinity that we have comes from the nature order of things — is in some ultimate sense within the natural order of things — so too faith is folded into change, is the mutable and messy process of our lives rather than any fixed, mental product. Those who cling to the latter are inevitably left with nothing to hold on to, or left holding on to some nothing into which they have poured the best parts of themselves.

Such wisdom.

Photo: Chicago Tribune

Dispatches from the Road: Conferences, Meetings, Commencement Addresses, and Lectures

Posted in Uncategorized with tags , , , , , , , , on June 7, 2013 by Daniel P. Horan, OFM

gradcapsYes, I am still alive. The many loyal readers of DatingGod.org may have been wondering where the regular posts have been in recent days, and I’m writing this rather narrative piece today to fill you in on what has been going on in my life. Like so many involved in academic theology, the first two weekends in June are traditionally the dates of the big theological conferences: CTS and CTSA. I wrote a short piece over at America (“What Gives Theologians Hope“) earlier in the week that can fill you in on what that entails. Last weekend, I was out in Omaha, Nebraska for the CTS conference, which marks the beginning of two very busy weeks for me. I am not in Miami this weekend for the CTSA conference, but in my hometown of Utica, NY, instead to deliver the commencement address at Notre Dame High School for their 2013 graduation exercises this evening. I was honored to have been invited to be the speaker this year, which happens to be the 12th anniversary of my own graduation from that school and the graduation year of my youngest brother, Ryan, who will walk across the same stage that his parents and three older brothers did in years and decades earlier.

Between participating in the CTS conference at Creighton University in Omaha and delivering this commencement address in Utica, NY, I spent the better part of the past week outside of Syracuse, NY, along with about 25 other Franciscan friars from Holy Name Province who are involved in education ministries. There we discussed the future of our relationship to our two sponsored institutions, St. Bonaventure University and Siena College, as well as what the future of education ministry in our province might look like in more general terms. It was, as all gatherings of this sort tend to be, a wonderful opportunity to catch up with other brothers who are working in a similar line of ministerial work. The room included friars who are graduate students, professors, administrators, a college president, among others. Institutions represented included SBU and Siena, Boston College, NYU, New York Medical College, University of St. Mary’s, several secondary educational institutions, among others.

In addition to these Central New York events, I will be traveling to Vernon, NY — located midway between Syracuse and Utica — on Sunday to give a talk about Franciscan spirituality. I’m looking forward to that event amid the other festivities and excitement this week.

Next week I travel to Sacred Heart University in Connecticut for the International Thomas Merton Society conference. This is one of my favorite events, which occurs in North America once every two years at some university around the United States or Canada (on alternating years, there is an ITMS conference held in Europe, usually in the UK). I was recently informed by the ITMS that I have been reelected by the society’s membership to the Board of Directors for another two-year term, which means that I will have to be in town early for the annual Board meeting.

This is a “just the facts” sort of post, but I thought folks who are interested might like to know what is going on and why posts here will be more sporadic than usual. Thanks for your patience — I hope to get back to the regular schedule in the very near future. There are also plans to Tweet at the ITMS conference, so look for #Merton2013 next week to follow what’s happening!

Photo: Stock

On Why (Most) Academic Writing is so Terrible

Posted in Uncategorized with tags , , , , , on May 28, 2013 by Daniel P. Horan, OFM

writing“Academic research is often driven by real passion, but by the time it turns into scholarly prose, the heat has long since dissipated,” writes The Chronicle of Higher Education columnist, former academic-press editor, and writing professor Rachel Toor in her latest column, “Writing with Soul.” For years I have appreciated Toor’s direct and honest advice. As someone who espouses the principle of “professional tough love,” meaning that I believe it better to give and receive hard truths than offer empty praise, I think Toor’s work generally promotes a sense of straightforward advice that most graduate students and junior faculty would prefer to otherwise ignore. I often hear in her years of experience a voice given to views or intuitions I already have, but have found difficult to express due to the absence of the examples and illustrations from which she draws in her columns. Such is yet again the case in her recent piece.

I have been frustrated with the generally poor quality of academic writing for years — and here I’m referring primarily to theology, my own field, but recognize this is a much broader phenomenon. As Toor points out, oftentimes the motivation for a given article, conference paper, or monograph originates from a place of passion and commitment for a topic, thinker, or cause. However, the finished product turns out to be frequently dry, convoluted, arcane, pretentious, long-winded, jargon-laden, or just poorly written. Toor summarizes what is missing in a word: soul.

Far too much “academic writing” lacks soul, Toor insists. I agree. She explains that in the case when writing lacks soul, it can appear as though the text was written by some machine or generic producer of “academese” nonsense that aims to be “objective” and ultimately occludes the author entirely. Toor explains: “Indeed, one of the problems with much scholarly writing it that we can’t see the men and women—with sweaty hands and occasionally overfull stomachs or caffeine-buzzed nervous systems—who compose it. It seems, often, to come straight from central processors, with formatted bullet points, weak verbs, and multisyllabic Latinate phrases.”

She explains what is meant by writing with soul.

Writing with soul doesn’t have to be personal, confessional, or raw, but it can’t be pretentious or inflated. Most of the great essayists knew that a plain style didn’t hurt. Sit down with Montaigne, Addison and Steele, Hazlitt, Goldsmith, Bacon, and Lamb and you’ll feel like you’re in a tavern or a book-lined private study, chatting with a smart, wise, and often witty friend. Academics learn to dress their ideas in bulletproof, jargon-ridden suits, to parry attacks before they are launched, to make small and careful points rather than allowing themselves to be vulnerable by pitching big and strange ideas in direct and forceful sentences. But that is not the path to making yourself compelling as a writer.

I remember when I was an undergrad simultaneously studying theology and journalism. At one point one of my theology professors gave me what I came to later realize was very bad advice. The concern was that my writing style in theological essays seemed too concise and “journalistically” and that my style in writing for theology should be more elaborate, lengthier and, essentially, filled with more jargon. The implication was that this is what a “theological essay” should look and feel like, this is what is makes a scholarly essay. And that is simply wrong.

It is not some scholarly platonic idea of a “scholarly essay” in which your essay participates or according to which it should be modeled that makes it legitimate. It is your ideas, research, cogency, and ability to intelligently convey those ideas that makes it legitimate. Yet, like my well-meaning professor a decade ago and so many grad students, people continue to think this is the case and that they need to emulate what is essentially bad writing in order to “be taken seriously” or to “sound scholarly.” What makes something scholarly is its original contribution according to good research and a good argument. And, counterintuitively, crappy writing according to some preconceived “academic style” can actually obscure and ultimately undercut that intended goal.

Rachel Toor warmed my heart with the following paragraph.

The moves that academics tend to make in their prose are often antithetical to “soulful” writing. Long, windy, semicolon-flecked sentences with recycled and ready-made phrases can create barriers that establish distance between writer and subject, author and reader. Often when I’m reading academic work not only do I feel like there’s no soul, I feel like it’s not even written by humans. Or for humans.

One reason I love this paragraph so much, as my former students and many of current colleagues know, is that I believe that semi-colons are a gateway drug to terrible writing. There is almost never a reason that one needs to use a semi-colon (the one exception is in a complicated series in which several commas are already in use, but even then one could technically rework it to avoid using semi-colons). Unlike periods, commas, and colons, the semi-colon is almost entirely elective. And, quite unfortunately, like commas and colons (to name but two), the semi-colon is almost always misused or at least imprudently used. When tempted to use a semi-colon, consider writing two tighter independent sentences. Your ideas will be more concisely and clearly expressed, thereby strengthening your argument and presentation.

In these summer months when so many students and scholars are working on this or that project, it might be a good time to take Toor’s comments to heart and reconsider how one appropriates good and bad writing habits. If you’re the type of person who thinks that she or he “needs to sound a certain way” and struggles to replicate an “academic style” of a platonic sort — stop right now. Focus on the content of what you’re saying and say it in the way that comes naturally to you. Work on it so it is technically correct (grammar, punctuation use, vocabulary, etc.), but please do not perpetuate the bad habits of academic-writing mythology.

There is no such thing as “good academic writing.” Good writing is good writing. Period.

If we all do our part to write with soul, maybe academic writing won’t always be so terrible.

Photo: Stock

Prayer for Memorial Day

Posted in Uncategorized with tags , , , , , on May 27, 2013 by Daniel P. Horan, OFM

“God of peace and love, throughout this Memorial Day weekend, let us remember those who have died in war or who have suffered Post Traumatic Stress Disorder (PTSD) and moral injury, sometimes ending in their taking their own life through suicide. Let us pray and act with the cry “War No More”, and until we reach that day, empower us to work to avoid war. Let us help U.S. soldiers whose consciences are awakened to the moral depravity of war to be able to act on their individual conscience without having to suffer the price that Blessed Franz paid. We ask all this through Jesus, who gave us his peace so that we may be people of peace. Amen” (from Pax Christi USA)

Photo: Stock

Hans Küng on Pope Francis and Saint Francis

Posted in Uncategorized, The Papal Watcher, Pope Francis with tags , , , , , , , , , , on May 21, 2013 by Daniel P. Horan, OFM

Hans KüngIt is exciting to see Hans Küng, the great Catholic theologian and well-known papal cynic (for lack of a better description, seem so enthused by the decisions and actions of Pope Francis so far. In a National Catholic Reporter piece, titled “The Paradox of Pope Francis,” which shares a similar thesis to my earlier America essay, “What’s in a Name? The Significance and Challenge of St. Francis for Pope Francis,” Küng offers a personal reflection on how he sees the promise and challenge of the intention Pope Francis has seemingly laid out in his decision to take the name after the famous Saint of Assisi: “It is above all about the three basic concerns of the Franciscan ideal that have to be taken seriously today: It is about poverty, humility and simplicity.” He goes on to suggest why it hasn’t happened before: “This probably explains why no previous pope has dared to take the name of Francis: The expectations seem to be too high.”

Aside from the fact that I have pointed out that the some of the discussions about Francis of Assisi in light of the new Bishop of Rome have, as Küng does and admits to some degree, simplified and idealized the thirteenth-century saint and neglected the deeper and most significant dimensions of his life and legacy, Küng offers a unique contribution to the discussion at hand.

His essay centers on four questions about what lies ahead, structured around the basic premise that the institutional structures of the Roman Curia form an oppositional force to legitimate change and progress in the church’s constant need to return to the fundamentals, or what Küng calls “the early Christian concerns.”

He places Francis in opposition to his contemporary, Pope Innocent III in a way that is not entirely accurate. For example, Innocent III not only was a brilliant canon lawyer (something Küng notes) and theologian, but was an organizational genius. Nevertheless, his vision for the church was one of structure and order according to his time, while Francis, according to Küng, was not at all interested in these things because of his desire simply to attend to his so-called “early Christian concerns.” What is somewhat complicated about this, which gets overlooked, is that Innocent III provided the very condition of the possibility of the Franciscan Movement by granting the oral probation for its licit establishment in 1209 and, perhaps more importantly, Francis of Assisi sought this institutional approval that eventually culminated in the Regula Bullata of 1223.

Nevertheless, as I point out in my America essay, Francis was not a blind follower of Innocent or any other ecclesiastical leader. At various points in his life and ministry, Francis exercised what I anachronistically call “ecclesiastical disobedience” (akin to “civil disobedience”). Francis’s relationship to exercises of ecclesiastical power and structures of power, such as the curial interventions in his evangelical movement, are more complex than a narrative such as the one Küng tells — in genuine good will, I presuppose — can express.

The greatest take away from Küng’s piece is the final sections of the essay in which the German theologian gets to the main point: there will be resistance from those who exercise power to maintain the status quo. How that is overcome remains to be seen. I agree that as the whole church, that is the Body of Christ, we need to reform ourselves and our institutions of power. However, his last paragraph is one that comes across as a bit confrontational in a way that I’m not sure will be helpful. Küng writes:

We should then in no way fall into resignation; instead, faced with a lack of impulse toward reform from the top down, from the hierarchy, we must take the offensive, pushing for reform from the bottom up. If Pope Francis tackles reforms, he will find he has the wide approval of people far beyond the Catholic church. However, if he just lets things continue as they are, without clearing the logjam of reforms as now in the case of the Leadership Conference of Women Religious, then the call of “Time for outrage! Indignez-vous!” will ring out more and more in the Catholic church, provoking reforms from the bottom up that will be implemented without the approval of the hierarchy and frequently even in spite of the hierarchy’s attempts at circumvention. In the worst case — as I already wrote before this papal election — the Catholic church will experience a new ice age instead of a spring and run the risk of dwindling into a barely relevant large sect.

Ironically, this confrontational approach “from the bottom up,” at least as Küng seems to present it, actually contradicts his desire to point to Francis of Assisi as a model for reform. Francis did not provoke “reforms from the bottom up that will be implemented without the approval of the hierarchy.” On the contrary, he sought approval from the pope and his curia from the beginning (in fact, his entire lifestyle shift began with the approval of his local bishop, Guido of Assisi around 1206).

I agree that change is needed. Big change!  I agree that Francis of Assisi is a powerful model for what that could look like and mean.  However, I’m not sure that Küng’s well-meaning proverbial call to arms is the answer. It appears to be just a reiteration of his earlier calls for similar action. I think that a serious look at Francis of Assisi’s negotiation of these relational structures of power between his movement and the church’s leadership, between his desire to follow in the footprints of Christ and his solidarity with the marginalized, between his expressed loyalty to the church and his willingness to act out of conscience — this is more nuanced, subtle, and effective than rallying something of a quasi-democratic grass-roots movement.

Perhaps it is time we all really take Francis of Assisi seriously.

Photo: File

Thomas Merton’s Most Famous Prayer

Posted in Thomas Merton, Uncategorized with tags , , , , on May 20, 2013 by Daniel P. Horan, OFM

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My Lord God, I have no idea where I am going.
I do not see the road ahed of me.
I cannot know for certain where it will end.
Nor do I really know myself, and the fact that
I think I am following Your will does not mean that I am
actually doing so. But I believe that the desire to please You
does in fact please you.
And I hope I have that desire in all that I am doing.
I hope that I will never do anything apart from that desire.
And I know that, if I do this, You will lead me by the right road,
though I may know nothing about it.
Therefore I will trust You always though I may seem to be lost
and in the shadow of death.
I will not fear, for You are ever with me,
and You will never leave me to face my perils alone.

The Dangers of Ecclesiastical Leadership and Power

Posted in Scripture, Uncategorized with tags , , , , , , on May 15, 2013 by Daniel P. Horan, OFM

bishopsIn today’s first reading from the Acts of the Apostles, Paul is remembered for having spoken to a group of presbyters (elders or ministers) at Miletus as he prepared to depart from them. His speech is significant, not just for its candor and concern about what might lay ahead, but for the relevance it seems to bear today. He warns of the dangers of what we might anachronistically refer to as ecclesiastical leadership and the power that can and will eventually lure some people away from the purpose and goal of their ministry and calling. He names this misuse of power in several ways: (a) through the perversion of truth so as to gain one’s own followers; (b) through the desire — in contrast to Paul’s experience — for gold and other property; and (c) through the lack of willingness to serve others and help the week.

“Keep watch over yourselves and over the whole flock
of which the Holy Spirit has appointed you overseers,
in which you tend the Church of God
that he acquired with his own Blood.
I know that after my departure savage wolves will come among you,
and they will not spare the flock.
And from your own group, men will come forward perverting the truth
to draw the disciples away after them.
So be vigilant and remember that for three years, night and day,
I unceasingly admonished each of you with tears.
And now I commend you to God
and to that gracious word of his that can build you up
and give you the inheritance among all who are consecrated.
I have never wanted anyone’s silver or gold or clothing.
You know well that these very hands
have served my needs and my companions.
In every way I have shown you that by hard work of that sort
we must help the weak,
and keep in mind the words of the Lord Jesus who himself said,
‘It is more blessed to give than to receive.’”

Paul’s advice goes directly to those responsible for the community entrusted to their care and guidance. His advice is to return always to the Word of God, to the message of the Gospel or Good News of Christ, to follow in the footprints of the one whose name they will come to bear.

The pertinence of this passage is striking given another text today, this time from the Washington Post titled, “Cardinal Dolan and America’s Troubled Catholic Church.” It is clearly an unfavorable reflection on the status of the USCCB president’s tenure, offering four “strikes” against his leadership: (1) the apparent rift or division between the USCCB and the American Sisters; (2) the lack of correction to bishops and laypeople who spoke out in partisan, discriminatory, and inappropriate ways; (3) the disaster that was the ‘Fortnight for Freedom’; and (4) the “undercutting” of the USCCB’s policy on the Ryan budget by offering contradictory support after the conference came out against it.

It’s clear that these are primarily political concerns or at least disappointments regarding or critiques about the ostensible political activism of Cardinal Dolan and his confreres. The short article begins with a lede about Dolan’s new personal spokesperson, a former Palin campaign staff member.

Nevertheless, whether one agrees with Anthony Stevens-Arroyo on these points or not, the challenges he raises here offer us something of a modern echo of St. Paul’s warning to the Christian leaders of his time: be careful that you are doing the right thing for the right reasons.

At the heart of both sets of concerns stands the relationship ecclesiastical leaders have to other Christians. In other words, the concerns are centered on the exercise of power.

Power in these instances is deployed for good or ill, for personal gain or for justice and empowerment, for social change or for the perpetuation of an unbalanced status quo. Power is always and everywhere ambiguously present within these sets of relations, so it’s not really possible to say with clarity that this person or that person is exercising it in this or that exclusive way. Nevertheless, Paul’s concern and Stevens-Arroyo’s critique should both cause us to pause and reflect on what the point of ecclesiastical leadership really is.

The point is made clear in today’s Gospel from John when Jesus is remembered, according to his departing discourse, to reveal that God’s will is unity of all people. This does not mean hegemony or uniformity. Unity amid diversity is a mark of authentic catholicity and that which ecclesiastical leaders — presbyters or bishops — are called to promote and to protect.

When unity amid diversity, and the maintenance of both, is sacrificed for political power, attention, money, or the like, then what Paul had warned about comes true: savage wolves have come among us and the ministry of the Word is sacrificed for personal gain.

Photo: Stock

Sacramental Imagination and Christian Hope

Posted in Uncategorized with tags , , , , on May 14, 2013 by Daniel P. Horan, OFM

walking young man over field and sunsetThere are many reasons to celebrate and far-too-many excerpts to share from an important new book titled, Hope Sings, So Beautiful: Graced Encounters Across the Color Line (Liturgical Press, 2013), by Christopher Pramuk. Chris is a theologian who teaches at Xavier University in Cincinnati, Ohio, and is also a friend and colleague.  He and I have served for the last two years on the Board of Directors of the International Thomas Merton Society and it has really been a great privilege to get to know him over the last several years. His first book, a study of Thomas Merton’s Christology, was also an important and award-winning text, and it is clear that Chris’s latest book will not disappoint those who were waiting for his next project.

A full review of Hope Sings, So Beautiful is in order, Chris’s bold and significant theological engagement with the challenging subjects of race, white privilege, theological anthropology, suffering, violence, music and culture, among other themes, is presented in a unique and creative way that deserves a laudatory response in itself. He draws on a variety of sources, especially that of music and the work of Thomas Merton and several black theologians. However, the one thing that I wanted to share today was a paragraph that appears later in the book on the sacramental imagination and the meaning of Christian hope. It is my hope that this selection might speak to you, challenge you, and inspire you to consider reading the whole text.

For the Christian and Catholic sacramental imagination, hope rises from what pulses beneath the surface of things, calling our freedom forward, inviting us to imagine and make room for another possible future, the future of God’s own imagining. As a theological virtue centered in the incarnation, Christian hope rises not from human vision or effort alone but from the commingling of human and divine freedom, history and eternity, matter and spirit, freedom and grace. In other words, the mosaic is still being imagined and, while promises of great wonders spring forth from the mouth of God, nothing is fixed ahead of time. Our freedom as sons and daughters of God hinges on the present moment of imagination and decision, pregnant with possibility and risk. “See, I am doing something new! Not is springs forth, do you not perceive it?” (Isa 43:19).

Photo: Stock

St. Francis and the (Im)possible Gift of Love

Posted in Franciscan Spirituality, Uncategorized with tags , , , , , on May 8, 2013 by Daniel P. Horan, OFM

the-practice-of-generosity giftOne of the problems with the idea of a gift is that it typically sets in motion an economy of exchange that, unintended by the giver and receiver, can set up a sense of inequality and debit that is not easily overcome. We’ve all been in this social situation before: someone at work gives you a holiday present, unexpectedly, with the sincerest desire to be kind and nice. Yet, you feel indebted, even embarrassed perhaps, for not having something ready at hand to give in return. This exchange sets up an imbalance that denies the possibility of a true gift, for a true gift is freely given and received without there being established such pressure for reciprocation, without there arising a sense of self-gratification or embarrassment, without the possibility of something ever given in return.

The French philosopher Jacques Derrida was, along with many other topics, deeply concerned about the possibility of a true gift. He believed that for something to truly be a gift it must not appear as such and can only be ‘given’ outside of the confines of the economy of exchange that elicits a response in return that, in effect, ‘annuls’ the gift’s debt. What he means by this is that even if the only response a recipient can offer is a polite “Thank you,” the inherent elicitation of that response arises from without due to the imposition of the ‘gift’ or gesture of another.

This is indeed paradoxical. What does it mean have a genuine gift? Can one escape the ostensible aporia of the dynamics of giving and taking?

St. Francis had an intuitive sense of the impossibility of the gift and the dynamics of relationship that it implies. In his Admonition XXVI, Francis writes:

Blessed is the servant who loves his brother as much when he is sick and cannot repay him as when he is well and can repay him.

What an odd, little aphorism for a thirteenth-century mendicant to share with his brothers. Love, something Derrida also had philosophical concerns about in a way not unlike the possibility of a genuine gift, is tied up in Francis’s admonition within the same economy as Derrida’s gift.

True love, as the later heading for this admonition will term it, seems to move beyond the ordinary dynamics of what is seen and experienced. It exists only in the absence of the possibility of return. Contrary to the “Prayer attributed to St. Francis,” the true gift of love does not take place such that, “it is in giving that we receive.” No. It is, for Francis, only possible to “give” true love when it is impossible to receive in return.

This is a call to love as Jesus Christ did: an exercise of agape, self-giving, disinterested love.

Francis echoes this sensibility in the next admonition, when he writes:

Blessed is the servant who loves and respects his brother as much when he is far away from him as when he is with him, and who would not say anything behind his back that he would not say with charity in his presence.

It is the absence that marks the difference in this sense of the gift of love. When there is no possibility of return because the other is not present, when one has no obvious way to give the gift of kindness, of charity, of compliment — this is when impossible gift of love is possibly given.

Too often people think of the way of Christ’s love as “giving one’s self totally” in terms of what one does in an observable way for another. But what is the true gift? Can we give it? Can we love without the slightest possibility of return? Can we give without acknowledgement or acceptance? Can we give without the gift ever being received?

Derrida says that the possibility of such a gift is inextricably tied up with its very impossibility, but the longing for the genuine gift — as well as genuine love, forgiveness, mourning, and so on — is nevertheless essential. Perhaps this is the meaning of Christian discipleship in action, the striving toward the Reign of God in our actions, longing to love as Christ has and as Francis admonished.

Photo: Stock
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