The next reflection for my spiritual direction formation program. The theme is ‘Whom am I becoming?’
He has become like a man, so that men should be like him (Bonhoeffer 301).
The viewing of the deifing light, in the time-defying moment of the Transfiguration , leads to an active change in the one who watches – sight is given to those who are blind, what was hidden is unveiled, and the one who watches is forever changed by the moment of illumination of the divine light. This change, towards deification, is the ultimate end of all of God’s creatures, and of the whole order of being. Israel suggests that the Transfiguration is one of the key works of the Holy Spirit, describing the transfiguration of the body as “… the consummation of the Holy Spirit in the world” . Valantasis notes that divinization may well look different for different individuals and communities, but that the same divine spark runs through all, with the same end – the divinization of the universe . It is for this reason, divinization, that spiritual direction is so important, and is of such utility and value
The movement towards deification, which is always a response to God’s offer , takes place as a movement from something – the state of being out of balance with God, of being embedded in original sin , towards something – being in relationship with God, at one with God in the energy of God . Squire observes that original sin:
… is a situation of disharmony in which we find ourselves, as opposed to that in which we can place ourselves by our personal choices (italics original) .
A striking image used is of being pulled apart in spite of all of the efforts of the individual . This being ‘pulled apart’, and the experience it brings, to which I can certainly relates, leads to a feeling of powerlessness. Bernard of Clairvaux alluded to this when he described the predicament faced by the individual – of the true nature being obscured by the ‘false’ self, which can cover but not obliterate the true self – being made in the likeness of God . The result of this lack of coherence, this covering of the true self and the loss of integrity this entails , can be a search, more or less successful to find a means of obtaining a sense of coherence. The process of divinization, is the work of “… our Lord Jesus Christ … perfect man, who restores to the sons of Adam the divine likeness” .
The salvation of the human being comes through deification – the human being finds their fulfilment through God . Andrewes describes both the historical moment in time during which the once-for-all work of Christ was accomplished, balanced with the continuing work of the Holy Spirit in the life of the believer . The work of the Holy Spirit is deification, saving the individual for right relationship with God, rather than simply understanding the work of Jesus as saving the individual from their sin . The saving work of Jesus, then, is understood in terms of the eternal dimensions of the cosmic drama of redemption. While the human being is broken, each individual is precious, unique, full of potential and of infinite worth.
The move is towards becoming a person in union with the creator – not one person, but four persons – Father, Son, Spirit and seeker . The spiritual director works with the seeker to walk along the true way of theosis rather than self-deification , co-operating with the Holy Spirit in the work of refining and revealing the potential of the seeker, the mysterious true self , in much the same way as a sculptor works with stone . This restoration is a work of redemption of the human-ness of each individual, and a rebuilding of the disrupted relationship between God and human, because it is only in relationship with God that the individual finds true meaning , and only in the recapturing of the image of God that the human being knows that they are loved as they are, not as they feel they should be . Hooker describes the search for God:
God is in us, hidden at the centre of our being, precisely because he creates this being from nothing and is thus intimately exterior to it. … Our life supernatural [consists] in the union of the soul with God .
Relationship with God leads to a new world, and a transfiguration of the personality through the work of the Holy Spirit . The renewed personality is open to God in a new way , a higher way which speaks to the purpose for which the individual was created . The individual is progressively opened in new and more accepting ways to others, and to the world , becoming a kind of sacrament of the presence and work of the Holy Spirit in the world . The deified person becomes a means for the redemption of the whole of creation, bringing “… the transfiguring light down to earth so that it may also be changed” . Indeed, Israel suggests that the mystic has a responsibility to bring “… down to earth what he has been shown on the mountain of transfiguration” . This conception is similar in some ways with that of the Buddhist notion of the bodhisattva – one who, while enlightened, continues to be a pilgrim with others on Earth in order that they too might be enlightened . God creates, sustains and redeems us to work with God for the good of all creation and works within us to make that possible .
Deification, or theosis, is the aim that underpins the growth of the soul , and thus the spiritual direction relationship – the revelation of God by one believer to another . The reasons for the important of the spiritual direction relationship are clear, and in some ways speak to the predicament in which human beings find themselves. Being sinful, we are not able to perceive ourselves or our own motivations clearly. We are not able to hear God clearly, and be are not able to be aware of what is best for us, or even what ways on the path of divinization are open to us. The guide points the way towards a relationship of real intimacy with God, which “… requires a growing capacity for deep, inclusive love and genuine self transcendence” . The spiritual direction relationship between an open , experienced and knowledgeable guide and a seeker, with the aim of helping the believer to a mature friendship with God can be vital in this journey : “… the guide assists in tailoring the path toward divinization to the particular character, sensibilities, desires and inclinations of the seeker” .
Because the relationship between seeker and director is so important, Valantasis suggests that that there must be a ‘match’ between the seeker and director, inasmuch as their ‘struggles and contexts’ should overlap. The guide will spur the seeker to continue, be a frank and honest companion, probe that which is hidden, and direct the way consistent with the tradition in order to find the best ‘fit’ for the seeker, and to ensure that the seeker avoids pitfalls . The director will be, to some extent, a ‘vision of the divinized life’ , one who is alive to the sanctifying power of the Holy Spirit, who brings the transfiguring light to the earth, and who dies to the conventional world whilst becoming alive to a “new world of relationship with God” . The director, through their own journey towards divinization, becomes a person through whom the light of God shines, and in whom the indwelling of the presence of God is obvious . The director applies what she has learned through her own journey and through her engagement with the tradition, to sustain the seeker, to “… learn the lessons his malady has to teach him” . Ultimately, the path points the seeker towards “… a yearning for unon with all the energies of divinization manifest in the world”
The seeker, through their journey of faith, walks along a path from knowing about God to knowing God , a path of deepening in the relationship of friendship with God. Barry likens this maturing relationship to the developing and changing relationship between a child and her parents . The form of relationship right and appropriate at one stage is not necessarily right at another. God seeks a relationship of intimacy with me , a relationship of which I am capable .
Reflection
There are number of different areas I have been reflecting upon after working through these readings and the worksheets.
Original sin and the disruption of relationship with God, with others, and with the world. Squire clearly describes, through a discussion of the writings of John of Damascus, Bernard of Clairvaux and the Second Vatican Council, the origins and effects of, and the remedy for, original sin. Original sin arises in me, because “… man who is already out of true begets those who find themselves in the like condition” . I am out of harmony with God, myself and with creation, because of a situation in which I find myself (the state of being in original sin). I am also out of harmony with God because of the situations that I place myself (my own sinfulness). My true self is covered by a false one, not diminishing the value or perfection of the true self – being in the likeness of God, but making it hard to recognise or be in touch with. It seems to me that divinization is, at least partly, to remedy the effects of original sin. I’m not sure who observed it, but I’ve heard it written that Jesus may still have been incarnated even if there had been no original sin, to bring the possibility of deification to human-kind.
Relationship with God as a radical co-operation with the soteriological mission of God. God desires me to be in relationship with God, because I am made for God, and find my full purpose in God. My relationship with God means that I co-operate in God’s action redeeming the universe, by allowing the presence of God to shine through me and change the lives of others. Relationship with God means that I’m called to be open to God, to yearn for, and expect union with God, to minimise myself, to be receptive to the Holy Spirit, live in truth and be transformed.
Deification as a return to relationship with God. If I understand original sin as a disruption of relationship, then the process of deification is a progressive return to right relationship with God.
The high call of the spiritual director. Valantasis describes the role of the guide, and of the seeker. The guide is one who is experienced, knowledgeable, wise, and above all, co-operating with the deifying light. From those positions the guide can be a useful tool in the hands of God for the benefit of the seeker. But this places a high degree of onus on the director. Not only do I need to know about God (in a way similar to knowing about, say, the theories of Marx), I need to be know God. Knowing God means being in relationship with God, and yearning for union with God. Valantasis describes some potential dangers – some of which I’m aware of through my own journey as a seeker, through a relationship with a dysfunctional spiritual director.
The various schemes describing growth. As I read these ‘a-ha’ sounds went off in my mind, for at least a couple of reasons. Firstly, they’re the sorts of schema I’m familiar with from other areas, including developmental psychology. In that sense they’re seductive, and need to be balanced against the other readings which speak of different and less ‘practical’ things. Secondly, as I read through them I seek to place myself in one or other of the categories, or perhaps place others in them too. Again, this is seductive, not least because of the capacity I have, as we all do, for self-delusion.
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Barry, William A. ‘Spiritual Direction: Facilitating an Adult Relationship with God’ in Presence: An International J of Spiritual Direction. 13:3, September 2007. pp.6-11.
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Israel, Martin. Smouldering Fire: The Work of The Holy Spirit. London, Mowbray, 1978.
O’Hare, Briege. ‘Opening to Love: A Paradigm for Growth in Relationship with God’ in Presence: An International J of Spiritual Direction. 10:2, June 2004. pp.27-36.
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