“The Medicine of Mercy rather than Severity”
Church is effective in its work when it works to persuade and reconcile, as Jesus did. At the opening of the Second Vatican Council, the grandfatherly Pope John XXIII instructed the gathered fathers to think of mercy as the right remedy to cultural misdirection rather than severity. (Maureen Sullivan, Review of book, “VATICAN II: Did Anything Happen?”, AMERICA, March 3, 2008, pg 26)
Grandfatherly Pope Benedict XVI now seems determined to advance Vatican II by his proactive affirmation of the necessary and continuing work of correlating Faith and Reason, as did Pope John Paul II in his “Fides et Ratio”. The ongoing correlation of Faith and Reason in social/ personal living accomplishes in fact the updating “aggiornamento” theme of the Second Vatican Council.
The integrity of truth, sustainable health and personal/ social rationality rely on trust, that is, on the trustful mutuality of faith and reason. This is true whether as to personal emotional/ rational intelligence or to interpersonal relationships, especially in the man/ woman, husband/ wife and family relationships.
The neural network of the senses is an omni-directional causeway linking the whole body system to the cortical brain as information-processor and instructor of mind/ body holism. The information-exchange systems of all bodies link to the energetic cosmos. Everything is perpetually energized in the wave/ energy processing of the electromagnetic cosmos. We belong in soul and body to the Divine Intelligence that informs the energetic cosmos. We are linked to each other by and in divinity, and we are harmonized in the intentional work of the cosmos, what is the Work of Providential participation — EUCHARIST in the holistic, cosmic sense.
If individual life and group systems are to function holistically, rationally, systemically, within the cosmic system, consciousness must intend trust as its foundation and means of working for common wellbeing.
If we as individuals fail to preserve in our own consciousness the integral trust relationship between emotional and rational intelligence, then our own intelligence and our personal lives will be defective and disordered. If as individuals we fail in inter-relational trust, then our social selves and our social living become disordered.
Trust begins in personal conscience, in our intentional efforts to understand right relationships and to conform our personal actions to wellbeing and right living. The processes of right order, reason and social evolution are by way of communication, consciousness and conscience, the trimorphic processes of resonance.
The challenge this awareness imposes on us is personal right ordering of faith and reason, that is, the intentional ordering of life to a higher level of trust than that to which we are religiously/ culturally accustomed at the present time. Our present habits of religion and culture are destroying us. Fidelity to conscience, to trust, demands change in thinking, change in doing. Both grandfatherly Popes, John XXIII and Benedict XVI challenge us to live and think, and to be Church in the Modern World, to seek communal remedies found in mercy, not in severity.
People of faith need to know
People of faith need to know why evolution matters. Childhood lessons of faith are solid grounds upon which peace of mind and sense of self are reassured in understandings that endure. The life and teachings of Jesus Christ are the solid ground of received faith for the Christian.
Adult experiences of life impose on childhood understandings and reveal that faith’s grounding is ever called into question by ever changing circumstances, and so are peace of mind and sense of self.
Preparation for adulthood supposes awareness of learned faith certainties, but also anticipation of adulthood uncertainties and how one can cope (by reason) with uncertainties and still preserve the solid ground (faith) of certainties.
In brief, the answer to the question “why does evolution matter to faith” is that faith and reason together are life’s coping means, for, faith (emotional intelligence) and reason (rational intelligence) together find workable solutions to life’s recurring uncertainties.
The “how” of coping is by intentionally engaging faith and reason in perpetual dialog, for in their dialog human intelligence (rational and emotional) evolves even as they resolve life’s specific challenges.
The evolution of intelligence is a process of faith and reason reconciling uncertainty and certainty. “Reconciling” is a process of “harmonizing”, that is, of finding consistency in uncertainty before uncertainty overwhelms.
How does the process of reconciliation work? It works by the intentional attention of good faith (trustworthiness) to the sensible understandings of informed reason. Intentional dialog is a three-step process: “communication” is the trustful exchange of understandings; “consciousness” is secured trust in certainty and openness of mind to sensible understandings; and “conscience” is the will to change from beliefs and behavior-patterns that are less good than new ones that better serve wellbeing.
No faith system is self-attained in possessing “absolute” truth. The faith system that engages with reason and expands its bases of certainty is a system that evolves by engaging with uncertainties and dealing openly and trustfully with eventual and inevitable uncertainty.
This I believe is precisely the intent and purpose of the Second Vatican Council, namely, to urge the People of God, individually and collectively, in an ever new and renewing “analysis and synthesis” of every aspect of life, but especially of faith life. Evolution does matter to faith life. We eschew evolution at our own peril, and except we perpetually reconcile certainty and uncertainty we stunt our own growth in wisdom and grace and we stymie our sense of self and peace of life. The merciful mind, not the severe, judgmental mind, administers the medicine of health and healing.
Sylvester, I need to ask you
Sylvester, I need to ask you what your definition of "resonance" is, or clarify what you mean in the second to the last paragraph, last sentence. There are many different meanings for that word.
Also, in the last paragraph you reiterate the word "trust." Do you mean trust, as in trust in God?
Thanks.
I mean resonance in two
I mean resonance in two senses: the first is "harmonic" resonance as in physics; for example, when the sun shines we feel its warnth because the radiating wavelengths of infrared (solar) energy are harmonically attuned (resonate) with wave energy of cell molecules. The greater radiant energy of the sun is available for the body to absorb (attenuate); and when "attentuation" occurs, greater energy is sensed as warming (heat).
In the second sense I mean psychologically. In your experience have you been in company of people who radiate energy and lift your spirits by their mere presence; and then there are those whose negativity, closed-mindedness is so palpable that a discussion with them goes nowhere and drains your energy. It's because they attentuate your energy from you; they do drain you of energy.
We naturally tend toward people with whom we experience resonance, harmony, uplift of energy. The Christian expectation is always to seek harmony, what serves personal and common wellbeing. As Christians we seek to avoid discord, dissension, etc, and to seek always to facilitate reconciliation and personal/ social harmony. In living this way we behave trustfully toward others. Trust is a relationship that comes with integrity of intention in every aspect of relationships. Trustworthy people are soon discovered for who they are, as are "tricky" (untrustworthy) people.
The culture of imperial Catholicism begins with the expectation of distrust. We are taught from childhood to distrust ourselves and to trust the Church and clergy who alone possess The Truth. We are told that we are born with original sin, but are not told about original grace — that God saw that all of creation is good. So we begin life distrusting ourselves and naturally develope a distrustful attitude toward others because of the distrust authorities imbue in us.
Trustfulness toward others begins with trustfulness toward self. Authentic relationship is a learned insight; and if we are deprived the experience of trust from childhood, it is very difficult to learn and reciprocate trust in personal/ social relationships. Trust and harmonic energy are physically/ psychically correlated.
Sylvester, I think this post
Sylvester, I think this post of yours hits on some very important realities. I'd like to add a few other thoughts. Although we naturally tend to gravitate to people who resonate harmony and uplifting energy, we also draw into our lives people and things who resonate with our needs and lacks. To use your analysis of trust, when we're taught distrust we operate from a lack of trust and will draw into our lives people we can't trust. It's a form of circular manifestation, and it's very difficult to get out of unless you take a very deep look at yourself. The kind of deep look which sees the needs and lacks of the self in the other's behavior and personality.
Original grace is part of that deep hidden aspect of ourselves which allows for the kinds of insights which short circuit the circular manifestations. I would call it the Source within. It's very powerful, but again, one has to learn to trust it.
Anytime we place our principle trust in something or someone outside of ourselves we are operating from lack and have shut off our personal connection with our own Source. You are ever so correct in pointing out how Imperial catholicism has been a source of this disconnect. Maybe it's time the hierarchy took a real long look at the People of God and ask themselves what our behaviors say about them.
colkoch.blogtoolkit.com
Sylvester, thank you for
Sylvester, thank you for responding and answering my quesions. I agree with Colkoch that your writing is brilliant. I just don't catch on as quickly as Colkoch does. She is a brilliant writer and person as well. It has taken me a few reads to comprehend. I had to laugh when one of the meanings for resonance you gave was psychologically, because the experience of being in the company of people who radiate negative energy has been a serious and recurring problem in my life since childhood and repeated in adulthood many times in different circumstances. I think it has taken me a long time to recover from negative company that were draining me and that was a very difficult process to overcome with a great deal of trust on my part needed to recover, and divine assistance of Faith was the key to finding the trust.
Jesus Himself would often seek that harmony you speak about when He would go off by Himself to pray. I find myself needing to do that as well; go to the source of harmony, uplift of energy.
If we are not drawn to people who are uplifting, there is something wrong with us. If others are depleting energy from us, beware. In another time they would be called vampires. Jesus knew when to flee and when it was time to give up His life for us.
Sylvester this is another
Sylvester this is another brilliant piece. Thanks for sharing your thoughts. The issue of trust is paramount, whether one is talking on the individual level, the Institutional level, or the Divine level.
The abuse crisis points to this fact as starkly as it is possilbe to point. The reason people have such a difficult time recovering from clerical sexual abuse is that their trust has been blown to pieces on all three levels. And for the youngest of the victims, this happened at a time in life when trust was the only survival mechanism a child had to rely on for basic need fulfillment.
It's difficult for me to imagine living life with zero trust in people, institutions, or God. Throw in the damage this does to young neural development and it's amazing any abuse survivor manages to live any kind of meaningful life.
But this crisis is also a huge institutional breach of trust which has severly damaged the Church. Benedict made a start in a pastoral sense, but restoring trust in the hierarchy is a long long way off. I don't see how the Church can preach penance and reparation on the individual level, and then ignore this when an individual happens to be a bishop. Cardinal Law was forced by his laity into submitting his resignation, he was never held accountable by the institution. I don't believe any bishop has been forced out or disciplined over these issues, they have all resigned. Many of the worst of them have not had their mandatory retirements accepted---unlike Bishop Tom Gumbleton who stood in solidarity with the victims. They couldn't accept his letter fast enough.
I maintain that rebuilding and restoring trust is going to take a whole lot more than Benedict's pastoral start. It's going to take reformation of the entire clerical system. The People of God as a whole are abuse victims in some ways. Our trust has been assaulted and violated on many levels, and it doesn't matter what side of the theological or liturgical spectrum one is on. In the final analysis there is no hope for unity if no one trusts the messenger.
colkoch.blogtoolkit.com
Little Bear Another
Little Bear
Another brilliant anaylsis of a MAJOR issue, Sylvester! And I can certainly agree with the other comments by colkoch and butterfly. Absolutely! I work within the church circles---and it becomes frustrating when one finds so few "official" e.g. priests, bishops, etc. who are trustworthy. When one does---it is almost like discovering water out in the middle of a desert. Along with the sex abuse area, which was like a tornado hitting the People of God, is the area of the hierarchs' refusal to bring out into the open other major issues to be discussed, that should be discussed by all of us. I am referring to manditory celibacy, and refusal to ordain women as priests (even though many women are doing the bulk of church ministry). There is also the lack of accessibility in reaching one's bishop. According to canon law, the people have a right to inform, appeal etc. their bishop of situations that affect the diocese as a whole. That is next to impossible in some dioceses---bishop doesn't answer phones, letters, or e-mail.
I believe that they should be more accessible and accountable. AND in areas that affect the people in a diocese---they should invite people for discussion. Not just the folks who follow the 'party line' but also those who think outside the box.