title: PersonandBeingAquinasLecture;1993author: Clarke,W.Norris.

publisher: MarquetteUniversityPressisbn10|asin: 0874621607printisbn13: 9780874621600ebookisbn13: 9780585168258

language: English

subject Agent(Philosophy),Ontology,Thomas,--Aquinas,Saint,--1225?-1274.

publicationdate: 1993lcc: BD450.C5631993ebddc: 126

subject: Agent(Philosophy),Ontology,Thomas,--Aquinas,Saint,--1225?-1274.

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TheAquinasLecture,1993

PersonandBeingUndertheAuspicesofthe

Wisconsin-AlphaChapterofPhiSigmaTau

byW.NorrisClarke,S.J.

MarquetteUniversityPressMilwaukee

1993

Pageii

LibraryofCongressCatalogueNumber:92-63402

Copyright1993

MarquetteUniversityPress

ISBN0-87462-160-7

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PrefatoryTheWisconsin-AlphaChapterofPhiSigmaTau,theNationalHonorSocietyforPhilosophyatMarquetteUniversity,eachyearinvitesascholartodeliveralectureinhonorofSt.ThomasAquinas.

The1993AquinasLecture,PersonandBeing,wasdeliveredintheTonyandLucilleWeaslerAuditoriumoftheAlumniMemorialUniononSunday,February28,1993,bytheReverendW.NorrisClarke,S.J.,ProfessorEmeritusofPhilosophyatFordhamUniversity,TheBronx,NewYork,andVisitingProfessorofPhilosophyatXavierUnversity,Cincinnati,Ohio.

Fr.ClarkewasborninNewYorkCityandattendedGeorgetownUniversitybeforeenteringtheSocietyofJesus.HebeganhisstudyofphilosophyattheCollègeSaintLouisontheIsleofJerseyandthenearnedanM.A.inphilosophyatFordhamUniversitybeforedoinghistheologicalstudiesatWoodstockCollege,Woodstock,Maryland,andearninghisPh.D.attheUniversityofLouvainin1950.Fr.ClarketaughtphilosophyatFordhamUniversityfrom1955to1985,becomingprofessorofphilosophyin1968andprofessoremeritusin1985.SincehisretirementfromFordhamUniversity,hehasbeenvisitingprofessoratSantaClaraUniversity,VillanovaUniversity,XavierUniversity,WheelingJesuit

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College,CanisiusCollege,andImmaculateConceptionSeminaryatSetonHallUniversity.

Fr.Clarkewasco-founderandeditor-in-chiefoftheInternationalPhilosophicalQuarterlyfrom1961to1985.HehasbeenpresidentoftheAmericanCatholicPhilosophicalAssociation,theMetaphysicalSocietyofAmerica,andtheJesuitPhilosophicalAssociation.HereceivedtheAquinasMedalfromtheAmericanCatholicPhilosophicalAssociationin1980forhisdistinguishedcontributiontoChristianphilosophy.HereceivedtheOutstandingTeacherAwardfromFordhamUniversityandreceivedanhonorarydegreefromVillanovaUniversity.

Fr.Clarkeistheauthoroftwobooks,ThePhilosophicalApproachtoGod:AContemporaryNeo-ThomistPerspective(1979)andTheUniverseasJourney(1988).Hehaspublishedoverfiftyarticlesandchaptersinbooks.Amonghismorerecentpublicationsare:"IsaNaturalTheologyStillPossibleToday?""CharlesHartshone'sPhilosophyofGod:AThomisticCritique,"''ThomismandContemporaryPhilosophicalPluralism,"''The'WeAre'ofInterpersonalDialogueastheStartingPointofMetaphysics,"and"ToBeIsToBeSubstance-in-Relation."

ToFr.Clarke'sdistinguishedlistofpublications,PhiSigmaTauispleasedtoaddPersonandBeing.

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Contents

PersonandBeing 1

Introduction 1

ChapterI.BeingasDynamicAct 6

1.BeingasActiveandSelf-communicative 6

2.BeingasRelational 13

3.BeingasReceptivity,Community,Communion 20

ChapterII.ApplicationtothePerson 25

1.TheMeaningofPerson 25

2.TheStructureofHumanNature 32

3.ThePersonasSelf-possessing 42

4.ThePersonasSelf-communicativeandRelational 64

5.ReceptivityasComplementarytoSelf-Communication

82

6.ThePersonasSelf-transcending 94

7.TheProblemofEvil 108

Conclusion 110

Notes 115

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IntroductionManyofyouwhowillhearorreadthislecturearealreadyfamiliar,Igather,withsomeofmyworkonthemetaphysicsofSt.ThomasAquinas(thethemesofparticipation,action,etc.).ButinrecentyearsIhavebeenfocusingmyattentionmoreonthehumanpersoninSt.Thomasanditslinkswithhismetaphysicsofbeing.SoIamdelightedtobeofferedthisdistinguishedandwidelyrespectedforumtogathertogetherinoneplacetheideasthatIhavebeenputtingforthpiecemealelsewhere.

MyobjectiveinthispresentlectureistopresentforyourreflectionandcriticismwhatIwouldcalla"creativeretrievalandcompletion"ofSt.Thomas'sownthoughtonthemetaphysicsoftheperson,inparticularthehumanperson.Myownendeavourhereisactuallypartofaloose,ongoingcooperationthathasrecentlybeendevelopingamongagrowingnumberofThomisticthinkers,somephilosophers,sometheologians,whofeeltheneed,asIdo,todrawoutandhighlightadynamicandrelationalnotionofpersonwhichseemstousclearlyimpliedinSt.Thomas'sownmetaphysicsofbeingasexistentialact,but

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wasneverquitemadeexplicitbyThomashimselfinhisphilosophicalanalysisoftheperson.

1

OneofthestimuliforthislineofthoughthasbeenthechallengelaiddownsomeyearsagobyCardinalJosefRatzinger(inwhatImightcallhisearlierincarnationasacreative,evendaring,theologian),namely,thatChristianthinkershaddevelopedarelationalnotionofthepersonforuseintheology,tohelpexplaintheTrinityofthreePersonsunitedinoneGod,buthadnotexploiteditadequately,ifatall,intheirphilosophicalanalysesoftheperson.HeexplicitlyreproachesSt.Thomashimselfforthis,andcallsforanew,explicitlyrelationalconceptionoftheverynatureofthepersonassuch,whereinrelationalitywouldbecomeanequallyprimordialaspectofthepersonassubstantiality.Toquotehim:

[IntherelationalnotionofpersondevelopedwithinthetheologyoftheTrinity]...liesconcealedarevolutioninman'sviewoftheworld:theundividedswayofthinkingintermsofsubstanceisended;relationisdiscoveredasanequallyvalidprimordialmodeofreality...anditismadeapparenthowbeingthattrulyunderstandsitselfgraspsatthesametimethatinitsself-beingitdoesnotbelongtoitself;thatitonlycomestoitselfbymovingaway

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fromitselfandfindingitswaybackasrelatednesstoitstrueprimordialstate.

2

Asimilarcriticismofthelackofcarry-overfromthetheologicalnotionofpersontothephilosophicalbySt.ThomashasalsobeenmadebyKarolWojtyla(nowPopeJohnPaulII)inhisphilosophicalwritingsontheperson.Ithinkthetwocardinalsdohaveapoint.Yetjustsuchadynamic,relationalnotionofthepersonseemstomeandtoothersnowworkingalongthesamelinesalreadyimplicit,waitingjustunderthesurfacetobedeveloped,inThomas'sownhighlydynamicnotionofexistentialbeing(esse)asactandasintrinsicallyorderedtowardself-communication.St.Thomashimselfdidnotdevelopthisaspectexplicitly,possiblybecausehedidnothavethetimeortheurgentoccasiontodoso.Theimmediatecentralfocusofthemetaphysicalanalysisofthepersoninuniversitycirclesathistimewasonhowtoexplainthedistinctionbetweenpersonandnatureandhowtoidentifytherootofthe"incommunicability"oruniquenessofeachpersonasdistinctfromthecommonnaturetheyshared:naturescouldbeshared,personhoodnot.Itispreciselysuchacreativecompletion(or"retrieval,"asHeideggerwouldsay)ofthisunderdevelopeddimensionofSt.Thomas'smetaphysicsofthepersonthatIwouldliketopresenttoyouhere.But,sinceThomas

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himselfdidnotexplicitlyworkoutthisaspectofhisthought,Imusttakemyownresponsibilityforwhatfollows,exceptforthebasicinspirationIhavereceivedfromhisowninexhaustiblyseminalthinking.

Thereisanotherurgentreasonforundertakingthis"creativecompletion"today.Thesecondpartofourcenturyhasseenarichdevelopmentoftherelationalaspectsoftheperson,workedoutbyexistentialphenomenologistsandpersonalistsofvariousschools,aswellasbyschoolsofpsychologyandpsychotherapy,extendingfromHeideggertoSartre,GabrielMarcel,EmmanuelMounierandtheFrenchpersonalists,MartinBuber,Levinas,JohnMacmurray,ViktorFrankl,andmanyothers.St.Thomashimselfwouldhavebeendelighted,Ithink,withtheserichphenomenologicalanalysesofourowntime,sincethisaspectofhisownthoughtwasusuallyonlyverysketchilydeveloped.Yetthesevaluableanalyseshavealmostwithoutexceptionbeensuspiciousof,orevenpositivelyhostiletowardsthenotionofpersonassubstance,whichwassoheavilystressedintheclassicaltraditionancient,medieval,andearlymodern.Asaresult,thebeingofthepersonhasbeenexplainedsoonesidedlyintermsofrelationandsystemsofrelationsthatthedimensionofthepersonasabidingself-identity,interiority,andin-itselfnesshas

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tendedtodisappearfromsight,oratleastloseallmetaphysicalgrounding.

Hencewearefaced,ontheonehand,witharicholdermetaphysicaltraditionofthepersonthathaslefttherelationaldimensionunderdevelopedand,ontheother,withamorerecentphenomenologicaltraditionthathashighlydevelopedtherelationalaspectbutlostitsmetaphysicalgrounding.Whatisurgentlyneededisacreativeintegrationofthesetwovaluablebutincompletelinesofthoughtintoamorecompleteandwell-roundedphilosophyoftheperson.WhatIhopetodoistomakeastartonthisintegrationbygraftingtheself-communicative,relationaldimensionofthepersonrightontotheThomisticmetaphysicsofbeingasexistential,self-communicativeact,showinghowitisalreadyinprincipleimplicittherein.Iproposetodothisbydevelopingthedynamic,relationalaspectofbeingitselfforSt.Thomas,withitsindissolublecomplementarityofsubstantiality,thein-itselfdimensionofbeing,andrelationality,thetowards-othersaspect.ThenIwillapplythisdyadicstructuretothepersonasthehighestmanifestationofbeingitself,withtheresultingcharacteristicsofthepersonasself-possessing,self-communicative,andself-transcending.

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I.BeingasDynamicAct

1.BeingasActiveandSelf-Communicative

OneofthecentralthemesinthethoughtofAquinasishisnotionofrealbeing,i.e.,actuallyexistingbeing,asintrinsicallyactiveandself-communicating.Asuperficialreadingofhimmightnotnoticethisatfirst,becauseitisneverthematizedastheformalquestionaskedinanyquestionorarticle.Butitrunsallthroughhisthought,bothphilosophicalandtheological,asoneofthekeymediatingideasinexplanationsanddrawingofconclusions,asIhavetriedtoshowatgreaterlengthinmyarticleonthesubject.

3Asamplingofhistextswillshowthisclearlyenough.

Fromtheveryfactthatsomethingexistsinact,itisactive.4

Activepowerfollowsuponbeinginact,foranythingactsinconsequenceofbeinginact.5

Itisthenatureofeveryactualitytocommunicateitselfinsofarasitispossible.Henceeveryagentactsaccordingasitexistsinactuality.6

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Itfollowsuponthesuperabundancepropertoperfectionassuchthattheperfectionwhichsomethinghasitcancommunicatetoanother.Communicationfollowsupontheveryintelligibility(ratio)ofactuality.Henceeveryformisofitselfcommunicable.

7

Fornaturalthingshaveanaturalinclinationnotonlytowardtheirownpropergood,toacquireit,ifnotpossessed,andifpossessed,toresttherein;butalsotodiffusetheirowngoodnessamongothersasfarasispossible.Henceweseethateveryagent,insofarasitexistsinactandpossessessomeperfection,producessomethingsimilartoitself.Itpertains,therefore,tothenatureofthewilltocommunicatetoothersasfaraspossiblethegoodpossessed;andespeciallydoesthispertaintothedivinewill,fromwhichallperfectionisderivedinsomekindoflikeness.Henceifnaturalthings,insofarastheyareperfect,communicatetheirgoodnesstoothers,muchmoredoesitpertaintothedivinewilltocommunicatebylikenessitsowngoodnesstoothersasfaraspossible.8

Notonlyisactivity,activeself-communication,thenaturalconsequenceofpossessinganactofexistence(esse);St.Thomasgoesfurtherto

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maintainthatself-expressionthroughactionisactuallythewholepoint,thenaturalperfectionorfloweringofbeingitself,thegoalofitsverypresenceintheuniverse:

Everysubstanceexistsforthesakeofitsoperation.

9

Eachandeverythingshowsforththatitexistsforthesakeofitsoperation;indeed,operationistheultimateperfectionofeachthing.10

Thusthereisanimmenseinnatedynamismintheverynatureofactualbeingassuchwhereveranactofexistingisfound,participatedorunparticipatedtopouroverintoself-expression,self-communicationofitsowninnerperfectionorgoodnesss.FullcreditmustbegiventoEtienneGilsonforhisroleinrediscoveringthecentralityanddynamismoftheactofexistenceincontemporaryThomism.Asheputsitpithily:

Not:tobe,thentoact,but:tobeistoact.Andtheveryfirstthingwhich"tobe"does,istomakeitsownessencetobe,thatis,"tobeabeing."Thisisdoneatonce,completelyanddefinitively....Butthenextthingwhich''tobe"does,istobeginbringingitsownindividualessencesomewhatneareritsowncompletion.11

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GeraldPhelan,oneoftheearlydisciplesofGilsonatToronto,wasalsopeculiarlysensitivetotheexpansivecharacterofbeingthroughaction:

Theactofexistence(esse)isnotastate,itisanact,theactofallacts,andthereforemustbeunderstoodasactandnotasastaticdefinableobjectofconception.Esseisdynamicimpulse,energy,actthefirst,themostpersistentandenduringofalldynamisms,allenergies,allacts.Inallthingsonearth,theactofbeing(esse)istheconsubstantialurgeofnature,arestless,strivingforce,carryingeachbeing(ens)forward,fromwithinthedepthsofitsownrealitytoitsfullself-achievement.

12

Despitetheirsensitivitytotheintrinsicconnectionbetweentobeandtoact,thesecommentsofGilsonandPhelanlimittheirfocustothedriveofeachbeingtowardsfulfillingitsownperfection,toitspassagefromitsownpotencytoitsownactstillinsomerespectsanAristotelianperspective.Aquinas,inthetextswehaveseenabove,goesconsiderablyfurther,speakingofanintrinsicdynamismineverybeingtobeself-communicative,toshareitsowngoodnesswithothers,topouroverintoproductionofanotheractualityinsomewaylikeitself.ThisiswhatMaritainhasaptlycalled''thebasicgenerosityofexistence."13The

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principalcreditforretrievingthisself-communicativeaspectofbeingmustbegiventoJosephdeFinanceforhisseminalbook,Etreetagir,unfortunatelyneverputintoEnglish.

14

Itfollowsthat,forAquinas,finite,createdbeingpoursovernaturallyintoactionfortworeasons:(1)becauseitispoor,i.e.,lackingthefullnessofexistence,andsostrivestoenrichitselfasmuchasitsnatureallowsfromtherichnessofthosearoundit;but(2)evenmoreprofoundlybecauseitisrich,endowedwithitsownrichnessofexistence,howeverslightthismaybe,whichittendsnaturallytocommunicateandsharewithothers.

Thisinnatefecundityandgenerositypropertobeingasexistent,bywhichitisnaturallyself-communicatingtoothers,isSt.Thomas'swayofintegratingintohisownmetaphysicsofbeingtherichPlatonicandNeoplatonictraditionoftheself-diffusivenessoftheGood(understoodasmoreultimatethanbeing,sinceforbothPlatoandPlotinus"being"alwaysmeantlimitedintelligibleessence).Existenceitself(esse)nowbecomesforThomastheultimaterootofallperfection,withunityandgoodnessitstranscendentalpropertiesorattributes,facetsoftheinexhaustiblerichnessofbeingitself.AndoncethePlatonicrealismofideasisovercome,whichforbadethelocationoftheseideasasmultipliedwithinthesupreme

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Oneitself,Thomas'sSupremeBeing,thepuresubsistentActofExistence,cannowbecomeidenticallyintelligenceandwill,andtheintrinsicself-diffusivenessoftheGoodturnsintopersonallove,self-communicativelove.

Theultimatereasonnowappearswhyallbeings,bytheveryfactthattheyare,possessthisnaturaldynamismtowardself-communicativeaction:theyarealldiversemodesofparticipationintheinfinitegoodnessoftheoneSource,whoseverybeingisself-communicativelove.Somuchcouldbereached,dimlyatleast,byareflectiveintegrationoftheAristotelianandNeoplatonictraditions.ButChristianphilosophy,drawinguponGod'sownself-revelationinthedoctrineoftheTrinity(threePersonswithinoneDivineBeing)canhereilluminetheverynatureofbeing,aswellasofGod,inawayfarbeyondthegraspofhumanreasonlefttoitself.ForwhatthedoctrineoftheTrinitymeansisthattheveryinnernatureoftheSupremeBeingitselfevenbeforeitsoverflowintocreationisanecstaticprocess(beyondtimeandchange)ofself-communicatinglove:theFather,unoriginatedpossessoroftheinfinitefullnessofthedivinenature,communicatesecstaticallyhisentiredivinenaturetotheSecondPerson,theSonortheWord,inanactoflovingself-knowledge,sothattheonlydistinctionbetweenthemisthedistinctionoftwocomplementarybut

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opposedrelations,GivenandReceiver.Thenbothtogether,inasingleactofmutuallove,pourforththesamedivineessenceagaininallitsfullnesstotheirloveimage,theHolySpirit,thethirdPerson.ThustheveryinnerlifeofGodhimself,thesupremefullnessofwhatitmeanstobe,isbyitsverynatureself-communicativeLove,whichthensubsequentlyflowsoverfreelyinthefiniteself-communicationthatiscreation.NOwonder,then,thatself-communicationiswrittenintotheveryheartofallbeings,asfinitebutpositiveimagesoftheirSource.Philosophyandrevelationheregohandinhandtoopenuptheprofoundestdepthsofwhatitmeanstobe.

Thisunderstandingofbeingasintrinsicallyactive,self-manifesting,andself-communicatingIconsidernotmerelyasapositionofhistoricalinterestforunderstandingancientandmedievalthought,butalsoinitsownrightasoneofthefewgreatfundamentalinsightsinthehistoryofmetaphysics,withoutwhichnoviablemetaphysicalvisionoftheuniversecangetfarofftheground.Forconsiderwhatwouldhappenifoneattemptedtodenythateveryrealbeingisactive,self-manifestingthroughaction.Supposeabeingthatreallyexists,butdoesnotactinanyway,doesnotmanifestitselfinanywaytootherbeings.Therewouldbenowayforanythingelsetoknowthatitexists;itwouldmakenodifferenceatalltothe

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restofreality;practicallyspeaking,itmightjustaswellnotbeatallitwouldinfactbeindistinguishablefromnon-being.Ifmanyorallrealbeingswerethisway,eachwouldbelockedoffintotalisolationfromeveryother.Therewouldnotbeaconnecteduniverse(itsroot,universum,meansinfact"turnedtowardunity").Theonlywaythatbeingscanconnectupwitheachothertoformaunifiedsystemisthroughaction.Tobeandtobeactive,thoughconceptuallydistinct,areinseparable."Communication,"asAquinassays,''followsupontheveryintelligibilityofactuality."Thefullmeaningof"tobe''isnotjust"tobepresent,"but"tobeactivelypresent."Existenceispower-full,energy-filledpresence.Ageresequituresse(actionfollowsuponbeing,asthemedievaladagehasit,althoughtheinterpretationvariedaccordingtothemeaninggiventoesse).Toknowanotherbeing,therefore,istoknowitasthiskindofactor,onmeorothers,asmanifestedtome.

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2.BeingasRelational

Theinnatedynamismofbeingasoverflowingintoself-manifesting,self-communicatingactionisclearandexplicitinSt.Thomas,ifoneknowswheretolook.Notasexplicit,however,thoughnecessarilyimplied,itseemstome,isthecorollarythatrelationalityisaprimordialdimensionof

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everyrealbeing,inseparablefromitssubstantiality,justasactionisfromexistence.Forifabeingnaturallyflowsoverintoself-communicatingactiontowardothers,andalsoreceivesfromthem,thenitcannothelpbutgenerateanetworkofrelationswithallitsrecipients.Action,"passion"(beingactedupon),andrelationsareinseparablylinkeduptogetherevenintheAristoteliancategories.Whileallrelationsarenotgeneratedbyaction,stillallactionandpassionnecessarilygeneraterelations.

Itturnsout,then,thatrelationalityandsubstantialitygotogetherastwodistinctbutinseparablemodesofreality.Substanceistheprimarymode,inthatallelse,includingrelations,dependonitastheirground.Butsince"everysubstanceexistsforthesakeofitsoperations,"asSt.Thomashasjusttoldus,beingassubstance,asexistinginitself,naturallyflowsoverintobeingasrelational,asturnedtowardsothersbyitsself-communicatingaction.Tobefullyistobesubstance-in-relation.

16

Aquinasdoesindeedcalltheactofexistencebywhichabeingispresentinitself,asstandingoutofnothingness,the"firstact"ofthebeing,andtheactionoroperationproceedingfromit,whichgroundsitsrelationality,its"secondact."Thereisindeedapriorityofdependencehere:thesecondactisrootedinandflowsfromthefirst.

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Butthisdoesnotmeanthatthissecondactissecondaryinimportance,orpurelyaccidentalinthesensethatthebeingcouldbearealbeingwhetheritexpressesitselfinactionornot.Onthecontrary,thesecondactistheverygoalandfulfillmentinbeingofthefirstact,itsultimateraisond'être.Relationalityis,therefore,inprincipleforSt.Thomashimself,anequallyprimordialdimensionofbeingassubstantiality.Letussaysoexplicitly.

Inacreatureitmaywellbeaccidentalwhichparticularotherbeingitwillberelatedtohereandnow.Butbeingrelatedinsomewaytotheworldaroundit,aswellastoitsvarioussources,willflowfromitsverynaturebothasexistentbeingandasmaterial.Withinthedivinebeing,therelationsofprocessionbetweenthethreePersonsarenotaccidentalbutconstitutiveoftheverynatureofthedivinesubstance.Substantialityandrelationalityarehereequallyprimordialandnecessarydimensionsofbeingitselfatitshighestintensity.AndtheultimatereasonwhyalllowerbeingsmanifestthisrelationalityaswellassubstantialityisthattheyareallinsomewayimagesofGod,theirultimateSource,thesupremesynthesisofboth.Allbeing,therefore,is,byitsverynatureasbeing,dyadic,withan"introverted,"orin-itselfdimension,assubstance,andan

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"extraverted,"ortowards-othersdimension,asrelatedthroughaction.

Eventhoughwehavebeenstressingtherelationalaspectofbeingsofarinthisdiscussion,sinceitwasunderdevelopedintheAristotelian-Thomistictradition,itshouldnotbeforgottenthattheaspectofsubstantiality,alreadywelldevelopedinthistradition,isindispensable,asthenecessarygroundingforrelationalityitself.Fortheverymeaningofrelationimpliesthatitisbetweentwotermsthatitisconnecting,betweentworelateds.Arelationcannotrelatenothing.Thusarelatedisnotsimplyidenticalwithitsrelation,reducibletoitwithoutremainder;itisdistinctfromitthoughnotseparablefromit(asrelated).Norelationcanbeself-supportingbyitself.Ifwhatitrelatesisitselfarelation,thenwemustlookfurtherforagroundingofthat,andtherecannotbeaninfiniteregresshere.Theremustbeanin-itselfsomewherealongthelinetogroundthebetweenness.Thisistheontologicalroleofsubstanceinabeing:toprovidetheabidingunifyingcenterforallthebeing'srelationsandotherattributes.Thisaptnesstoexistinitself,notasapartofanyotherbeing(theclassicaldefinitionofsubstance),iswhatmakesabeing,inBernardLonergan'swords,tobe"aunity-identity-whole,"aunity-wholenowinallitspartsandidenticaldownthroughtime.Thisistoooftenforgottenbycontemporary

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phenomenologistsandpersonalistswhotendtostresssoexclusivelythepersonasconstitutedbyitsrelationstoothersthattheinnerdepthandinteriorityofthepersontendtogetswallowedupinitsextravertedrelationships.Theinseparablecomplementarityofin-itselfandtowards-othersmustbemaintained:tobeistobesubstance-in-relation.

ContemporaryWesternthinkersarenotalwaysawareofthemetaphysicaltraplaidlongagobytheBuddhistsforthosewhowouldreducetheworldofmultiplicityweliveintonothingbutrelations.Forif,theyrightlyargue,AisnothingbutarelationtoB,andreciprocallyBisnothingbutarelationtoA,andsoofallthings,sothatallisbutawebofpurerelations,thennothinghas"own-being,"astheysay,andallfalltogetherintoemptiness(sunyatta);onlythenon-related,unlimited,andunchangingcanbereallyreal(Nirvana),anditcannotbespokenabout.TheBuddhiststhemselvesrejoiceinthisconclusion(havingalreadygottenridofsubstancebytheclassicHumean-typeargumentthatwhateverisdistinctisseparable,andasubstanceseparatedfromallrelationswouldbeatonceunrelatedyetstillrelated).ButitisnotatallclearthatantisubstanceWesternthinkerswouldbehappytoseetheirwholeempiricalworlddissolvethusintothevoid.

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LetusconcludethissectionwithaquotationfromJosefPieper,who,morethanmostcontemporaryThomists,hasbroughtouttheproportionalconnectionbetweenthetwoaspectsofbeing:

Tosumitup,then:tohave(ortobe)an"intrinsicexistence"means"tobeabletorelate"and"tobethesustainingsubjectatthecenterofafieldofreference.''Onlyinreferencetoaninsidecantherebeanoutside.Withoutaself-contained"subject''therecanbeno"object."Relating-to,conforming-with,being-oriented-towardallthesenotionspresupposeaninsidestartingpoint....Thehighertheformofintrinsicexistence,themoredevelopedbecomestherelatednesstoreality,alsothemoreprofoundandcomprehensivebecomesthesphereofthisrelatedness:namely,theworld.Andthedeepersuchrelationspenetratetheworldofreality,themoreintrinsicbecomesthesubject'sexistence.

17

Thisdynamicpolaritybetweensubstanceandaction-plus-relationsgotsubmergedandalmostforgotteninthepost-medievalperiodfromDescarteson.Threemajordistortionsoftheclassicalnotionofsubstancebroketheconnection:(1)theCartesiannotionoftheisolated,unrelatedsubstance,"thatwhichneedsnothing

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elsebutitself(andGod)toexist";(2)theLockeanstaticsubstance,theinertsubstratumneededtosupportaccidentsbutunknowableinitself;and(3)theseparablesubstanceofHume,which,ifitexisted,wouldhavetobeempiricallyobservableasseparatedfromallitsaccidents,andhenceisanimpossiblefiction.

Becausetheseemasculatedversionsofsubstanceweretheonlyonesfamiliartothemfromclassicalmodernphilosophy,alargenumberofmodernandcontemporarythinkershavesimplyrejectedsubstanceentirelyasanonviablemodeofbeing,e.g.,Bergson,Collingwood,Whitehead,Dewey,Heidegger,mostphenomenologists(Sartre,Marcel,etc.),andmanyothers.Asaresult,thepersontendstobereducedtonothingbutarelationorsetofrelations.Thedifficultyhere,however,asPieperwarned,isthatifthesubstance,orin-itself,poleofbeingisdroppedout,theuniqueinteriorityandprivacyofthepersonarewipedoutalsoandthepersonturnsouttobeanentirelyextravertedbundleofrelations,withnoinnerselftosharewithothers.Butthereisnoneedforthiseither/ordichotomybetweensubstanceandrelation,oncethenotionofsubstanceascenterofactivityandreceptivityhasbeenretrieved.

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3.BeingasReceptivity,Community,Communion

Thissection,liketheprecedingoneonrelationality,isanexplicitthematizingofwhatisimpliedintheThomisticunderstandingofbeingasdynamicandself-communicative.Oncethelatterpointhasbeenestablished,severalcorollariesfollownecessarilyfromit.

1)Ifself-communicationisafundamentalaspectofrealbeing,sotoomustbereceptivity,thecomplementarypoleofself-communication.Withoutreceptivitynocommunicationcanbecomeactualandcompleteitself.Itmustthereforebeaprimordialdimensionofrealityasawhole,eventhoughitfollowsuponthesubstantialandself-communicationaspectsofbeingintheontological(notnecessarilytemporal)orderofdependenceandintelligibility.

Anotherimportantconsequencefollows,onehabituallyoverlookedorunderdevelopedintheclassicaltradition,includingtheThomistic.Receptivityassuchshouldbelookedonnotasessentiallyasignofimperfection,ofpoverty,ofpotentialityinthereceiver,aswehavetendedtolookonit,butasinitselfapositiveaspectorperfectionofbeing.Withoutitlove,authenticmutuallove,wouldnecessarilyremainincompleteandloveisofitselfapurelypositiveperfection.Inthelowerlevelsofbeing,indeed,receptivityiswoveninwithpoverty,incompleteness,theprocessof

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changefrompotentialitytoactuality.Aswemovehigherinthescaleofbeing,however,specificallyintothepersonal,itturnsmoreandmoreintoanactive,welcoming,gratefullyresponsiveattitude,whichisapositive,joy-bringingaspectofpersonalrelations.Andifallchangeandtimeisremovedfromit,sothatthereceiveralwayspossesseswhatithasasgift,asinthecaseoftheinnerlifeofthedivinePersonsintheChristianTrinity,thenreceptivity,representedarchetypicallybytheSecondPersonasSonandWord,mustbeapurelypositiveperfectionconnaturaltobeingitself.ChristianphilosopherstendtoforgetthatthestatusoftheSecondPerson(andoftheThirdtoo),aspuresubsistentReceptivityandGratitude,isofabsolutelyequalworthandperfectionastheself-givingmodeoftheFather.Hencereceptivity,asparticipatedinbythecreatedworld,lacedwithimperfectionasitis,muststillbeapostiveperfectionandnecessaryattributeofrealityasawhole.Theimplicationsforaricherevaluationofthe"masculine"andthe"feminine"dimensionsofhumanpersonalityarechallengingandexciting,butwewillleavethatdevelopmenttoothersmorecompetent.HereonceagainthespecialilluminatingpowerofChristianrevelationonphilosophyitselfbecomesapparent.

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Thisthematizingofthepositivevalueofreceptivityasaprimordialdimensionofbeingitselfis,Iadmit,somethingnewinmyownthought.Ioweittotwoprincipalsources:(1)tothestimulusofProcessthinkerslikeCharlesHartshorne,JohnCobb,andLewisFord;(2)tothecreative(oftendaring)theologicalspeculationontheTrinitybytheSwissCatholictheologian,HansUrsvonBalthasar,asinsightfullygatheredtogetherbytheIrishtheologian,GerardO'Hanlon,S.J.

18Butgottenclearlyintofocus,itseemstomeaninescapableimplicationofSt.Thomas'sownmetaphysicsofbeingandphenomenologyoftheloveoffriendship.

2)Onceitbecomesclearthatrealbeingtendsnaturallytospinoutawebofrelationshipswiththebeingsarounditwithinitshorizonofaction,wemightsayandthattheserelationshipsinvolveinteractiverelationshipsofcommunicatingandreceiving,italsofollowsthatrealbeingstendnaturallytoformsomekindofnetwork,ororder,orsystemsofinteractionmaywenotsaysomekindofcommunityinthewidestsense?Thesesystemsorcommunitiesappearfirstasmany,butthenkeepopeningoutineverwiderinterlockingcircles.Andinvirtueofthemetaphysicsofparticipationofallfinitebeingintheperfectionemanatingfromasingleultimate,intelligentSource,alllessersystemsfinally

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becomeintegratedintoasingleall-embracingcommunityofallrealbeing.Thislatterpointisnotthefocusofmyconcernhere,butonlythefactthatrealbeing,asintrinsicallyself-communicationandrelationalthroughaction,tendsnaturallytowardmodesofbeing-togetherthatwecanjustifiablycallthemodeofcommunity.Tobe,itturnsout,meansto-be-together.Beingandcommunityareinseparable.Theempiricalevidencefortheextraordinaryinterconnectednessofallthingsinourownmaterialandpersonaluniversekeepsmountingeachday,throughthefindingsofphysics,cosmology,biology,ecology,sociology,psychologyandtheology(e.g.,thenotionoftheChristiancommunity,theChurch,thepeopleofGod).EvenifIbutwigglemyfingerhereonearth,physiciststellus,someminusculeinfluencewillreachtothefurtheststars.

Atthelevelofpersonalbeing,whereconsciousnessentersin,theontologicalcommunityofbeingsturnsintoconscioussocialcommunityinthefullsense,asanaturalexpressionandfulfillmentoftheself-communicatingdynamismofbeingonceittranscendsthelimitationsofmatterenoughtoenterthedomainofself-consciousfreedom.Andatitsdeepestandmostintimateleveltheconsciousbondsofhumantogethernessturnintocommunion.Atthefinitehumanlevelthisisalimitedparticipationinthetotal,infinitelyper-

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fectcommunionwithinGodhimself,thecircumincessio(ormutualcirculationoflife)whichistheinnerlifeofGodastriunelypersonal,wheretheunityandcommunionaretotal,yetthedistinctionofpersonsremains.Personalbeing,therefore,tendsultimatelytowardcommunionasitsnaturalfulfillment.

3)Wemayjustifiablytakeonestepfurther,therefore,andsaythatallbeingtendsnaturallytowardself-transcendence.Thisisclearonthehorizontallevelinthetendencytowardtogetherness,system,andcommunity.Butinfinitecreatedbeingsthisincludesanaturaldynamismtowardsattainingtheirowngoodnesstothefullestdegreepossible.But,asSt.Thomassays,sinceallfinitegoodsaregoodonlybyparticipationintheInfiniteGood,everyfinitebeingtends,asfarasitsnatureallows,towardsimitating,becomingalikenessof,theDivineGoodness.Inpersonalbeings,endowedwithintelligenceandwill,thisuniversaldynamismtowardstheGoodturnsintoaninnateimplicitlongingforpersonalunionwiththeInfiniteGood,"thenaturaldesirefortheBeatificVision,"asAquinasputsit.Thewholeuniverse,then,forhim,turnsintoanimmenseimplicitaspirationtowardstheDivine.

19

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II.ApplicationtothePersonLetusnowapplythisdynamic,self-communicativenotionofbeingtotheperson,specificallythehumanperson.ForSt.Thomas,thepersonis"thatwhichismostperfectinallofnature."

20Butitisnotsomespecialmodeofbeing,addedonfromtheoutside,sotospeak.Itisreallynothingbutthefullnessofbeingitself,existencecomeintoitsown,allowedtobefullywhatitisby"nature"whennotrestrictedbythelimitationspropertothematerialmodeofbeing.Inaword,whenbeingisallowedtobefullyitselfasactivepresence,itipsofactoturnsintoluminousself-presenceandself-possession,i.e.,self-consciousnessintheorderofknowledgeandself-determinationintheorderofaction.Butthesearepreciselytheessentialattributesofperson.Tobefully,withoutrestriction,therefore,istobepersonal.

1.TheMeaningofPerson

Whatdoesitmean,then,precisely,tobeapersonforSt.Thomas?Wecannotenterhereintothelongandfascinatinghistoryofhowthemeaningof"person"developedandbecamedistinct.21ThedistinctiondevelopedpartlyasasocialandlegalterminRomanlaw,where"person"meantahumanbeingwithfulllegal

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rightsasaRomancitizen,asdistinguishedfromslaves,whowereindeedhumanbeings,butnotpersons.ButthemosturgentpressurecamefromtheChristiantheologianstoexplicatemorepreciselythetwocentralChristiandoctrinesofGodasTriune(oneGod,withonedivinenaturepossessedequallybythethree"owners"orpersons),andtheIncarnation(GodbecomemaninJesusChrist,sothatthehumannatureofJesusisnotapersononitsownbutis"owned"bytheSecondDivinePerson,theSon,whonowpossessestwonatures,onedivine,possessedfromalleternity,theotherhuman,takenonintime).ThusChristisoneDivinePersonowningtwonatures,whereasGodinhimselfisonedivinenatureownedbythreedistinctPersons.Thedistinctionbetweenpersonandnaturenowhadtotakeonmorethanamerelysocialorlegalmeaning,thatis,anontologicaloneintheorderofbeingitself.

Intermsofhiscentralmetaphysicaldoctrineofthedistinctionbetweenessence(ornature)andtheactofexisting,St.Thomaswasabletogiveamoreelegantandpreciseexplicationofthedistinctionbetweenpersonandnaturethanotherscholasticthinkers(whowereforcedtorecurtomorecomplicatedandtomyminddubiousexplanationsintermsofspecialmodes,negations,etc.).Forhim,tobeapersonitisnotenoughmerelytopossessacompleteindividualintellec-

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tualnaturewhichalladmittedwasanessentialrequisite,accordingtotheclassicaldefinitionofBoethius:apersonis"anindividualsubstanceofarationalnature."Tobeapersoninitsownrightsuchanaturewouldhavetopossessor"own"itsownactofexistence(esse).ThusthehumannatureofChrist,thoughacompletehumannature,justlikeours,wasnotahumanperson,becauseitwasownedbyaDivinePerson(theSonorWordofGod),inwhatistechnicallycalledtheHypostatic(i.e.,personal)UnionofGodandman.Henceitisthenature'sownproportionateactofexistence,actualizingitasanexistent,whichformallyconstitutesthatnatureaperson.Thepersonistheconcretewholeresultingfromthisunion,expressedbytheterm"I.''Ordinarylanguageindicatesquiteclearlythedistinctionbytwodistinctquestions:"whoamI?"(person)and"whatamI?"(nature).

ThusforSt.Thomasthepersoncouldbedefinedas"anintellectualnaturepossessingitsownactofexistence,sothatitcanbetheself-conscious,responsiblesourceofitsownactions."Inaword,inperhapsthebriefestandstilloneofthebestdescriptionsofpersonevergiven,apersonisabeingthatisdominussui,thatis,masterofitself,orself-possessing(intheorderofknowledgebyself-consciousness;intheorderof

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willandactionbyself-determinationorfreewill).

22

Theabovedefinition''anintellectualnaturepossessingitsownactofexistence"isindeed,asfarasitgoes,oneaccurateexpressionofSt.Thomas'sthought.Butithasoneshortcoming:itdoesnotdojusticetothefullmetaphysicalrichnessandoriginalityofhisdoctrineofexistenceascentralactandcoreofallperfectioninarealbeing.Foraccordingtothenowgenerallyacceptedinterpretationof"Thomisticexistentialism"(sinceGilson,DeFinance,etc.),theactofexistenceisnotmerelytheactualizationfromwithout,sotospeak,oftheperfectionssomehowalreadypresentpotentiallyintheessenceinitsownright;itisratherthewholepositivecoreandcontentofalltheperfectionthatisactualizedintheessence.Thustheessence(inafinitecreatedbeing)isreallyonlyaparticularlimitingmodeofexistence,whichconstrictstheall-embracingfullnessofperfectionthatisexistenceitselfdowntosomedeterminate,limitedparticipation.

Thusanyfinitebeingisreallyalimitedactofexistence,existingnowasanewwholedistinctfromallotherrealbeings.Oncethiswholehasbeenconstituted,onecanthenspeakoftheexistingessenceornatureasthesubjectofexistingoraspossessingitsownactofexistence,aslongasthisdoesnotobscurethefactthatallthepositive

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perfectionofthissubjectflowsintoitfromitsactofexistence.

ThusaperhapsmoreadequatedefinitionofpersonforSt.Thomasmightbethis:apersonis"anactualexistent[i.e.,withitsownactofexistence],distinctfromallothers,possessinganintellectualnature,sothatitcanbetheself-conscious,responsiblesourceofitsownactions."Ahumanpersonwouldbeanactualexistent,distinctfromallothers,possessingonlyahumanintellectualnature(i.e.,asembodiedspirit).Thisisactuallyveryclose,almostatranslation,ofoneofThomas'sfavoritedefinitionsofperson,subsistensdistinctuminnaturarationali(adistinctsubsistentinarationalnature).HereheclearlygoesbeyondtheclassicalformulaofBoethius,"anindividualsubstanceofarationalnature,"since"subsistent"forThomasmeansanactualexistent,existinginitself(inthemodeofsubstance)withitsownactofexistence.

23

Theadvantageofworkingfromthisseconddefinition,wheretheemphasisisontheactofexistenceascentralratherthanthenature,isthis:ifalltheperfectionofbeingapersoncomestoitfromitsactofexistence,proportionedofcoursetoitsnature,thenwecantransferalltheattributescharacteristicofexistenceitselfoverintothepersonassuch,wheretheywillbefound

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atenhanceddegreesofintensity.Thisiswhatweintendtodointhesecondhalfofthislecture.

ItshouldbenotedthatneitherofthetwodefinitionsofpersonforSt.ThomasthatIhavegivenaboveoccursinitscompleteforminanyonetextofSt.Thomas,sofarasIknow.Ihavedeliberatelycombinedtwoperspectives,themetaphysicalandtheanthropological.Thefirstpartofeachdefinition,e.g.,"adistinctexistentpossessinganintellectualnature,"expressesthemetaphysicalfoundation-structureoftheperson;thesecondpart,e.g.,"theself-conscious,responsiblesourceofitsownactions,"or"self-mastery,"expressesthemanifestationofthisontologicalconstitutionintheorderofactivity,andisfoundprincipallyinthevarioustreatisesonhumannatureandethics.BothareinSt.Thomasinequivalentwords;Ihavecombinedthemtogetherinordertoshowthesignificantoverlapbetweenhisanalysisandthatofmostlaterphilosophers,whichisordinarilylessconcernedwiththemetaphysicalrootsandmorewiththephenomenologicalmanifestationsofpersonhoodinhumanbeings.Thusthereisawidegeneralconsensus,Ithink,amongmostmodernandcontemporaryphilosopherswhotakethepersonseriously,thattobeapersonsignifiesabeingthatistheself-conscious,responsiblesourceofitsownactions.AsAmelieRorty,awell-knownanalyticphilosopherwhohaswrittenagreatdeal

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abouttheperson,sumsitup:"theideaofapersonistheideaofaunifiedcenterofchoiceandaction,theunitoflegal,moral,andtheologicalresponsibility."St.Thomaswouldagree,butpreferstopenetratemoredeeplyintothemetaphysicalrootsofthisself-mastery.Ausefulsynthesisofhistwoperspectives,withoutusinghistechnicalmetaphysicalterms,maybefoundintheexcellentarticleon"Person"byMaxMüllerandAloisHalderinthetheologicalencyclopediaeditedbyKarlRahnerandhisteamofcollaborators,SacramentumMundi:

Persondoesnotmean"essence"or"nature"buttheactualuniquerealityofaspiritualbeing,anundividedwholeexistingindependentlyandnotinterchangeablewithanyother...therealityofabeingwhichbelongstoitselfandisthereforeitsownendinitself.Itistheconcreteformtakenbythefreedomofaspiritualbeing,onwhichisbaseditsinviolabledignity.

24

AhighlycondensedbutstillaccuratedefinitionofthepersonforSt.ThomashasbeenworkedoutbythealwaysinsightfulThomisticmetaphysician,Umbertodegl'Innocenti,O.P.,inhisfinetechnicalstudy,IlProblemadellapersonanelpensierodiSanTommaso:"Apersonisanautonomousexistentofanintellectualnature"(orens

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autonomumintellectuale).

25Theideashouldbeclear.

Thenotionofperson,however,isananalogousone,rangingoverseveraldifferentlevelsofbeing,determinedbythekindofintellectualnaturewhichthepersonpossessesasitsown.Thethreethatweknowoftheremayinprinciplebemorearethehuman,theangelic(i.e.,purelyspiritualbutcreated,finitebeings),andthedivine.Sinceourfocusisonthehumanperson,andsincethekindofnaturepossessedbyahumanperson,thatofanembodiedspirit,significantlymodifieshowthebasicontologicalpropertiesofthepersonareactualizedandexpressedintherealorder,Ithinkitwisetoprefacethisnewsectionwithabriefsummaryoftheontologicalstructureofhumannatureassuch,asunderstoodbySt.Thomas.

2.StructureofHumanNature

Ahumanpersonisapersonalbeingpossessingitsintellectualnatureasjoinedinanaturalunitywithamaterialbody.Aristotledefinedthisunitycalled"man"as"arationalanimal."St.Thomastooacceptsthisandusesitoften.ButaprofounderandmoreexactdescriptionintermsofSt.Thomas'sowntotalvisionofmanwouldbeembodiedspirit.26Thetwoperspectivesarediffer-

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ent,thoughbynomeanscontradictory."Rationalanimal"signifiesman'splaceasthehighestoftheanimals,startingfromthismaterialworldofourexperienceasitsframeofreferenceandmovingupwards."Embodiedspirit"signifiesman'splaceinatotalvisionofthehierarchyofbeing,lookingdownwardsfromGodasInfiniteSpirit,throughthevariouslevelsoffinitepurespirits(angels),thendownthroughmanasembodiedspirit,allthewaytothelowestlevelsofpurelymaterialbeing.Inthisperspectivemantakeshisplaceasthelowestofthespirits,comingintoexistenceinabody,withoutinnateideas(suchastheangelshavebyafiniteparticipationinthecreativeideasofGod);itsdestinyistomakeitswaybacktoGodbyajourneythroughthematerialworld,comingtoknowandworkwiththelatterthroughthemediationofitsmulti-sensedbody.

Bycomingtounderstandthemeaningofthematerialworldandofitsownselfinit,andfollowingouttheimplicationsasfarastheylead,ahumanbeingcanfinallyrisetoanindirect,analogousknowledgeanddirectloveoftheTranscendentSpiritualSourceofitselfanditscosmos,"ledbythehandbymaterialthings,"asSt.Thomasgraphicallyputsit.

27Thisjourneyisadistinctivelyhumanone,quitedifferentfromthatoftheangels."Embodiedspirit"expressesbetterthan"rationalanimal"thisvasterperspective,

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whereinmanappearsinhisdeepestlevelofbeingasspirit,butaspiritthatneedsthebodyasanaturalcomplementandmediatinginstrumenttofulfillhisdestinyasatravellertoGodthroughthematerialcosmoshomoviator,manthetraveller,asthemedievalslovedtocallhim.

TheactualphilosophicalprocessofdiscoveryofthenatureofthehumanbeingascarriedoutbySt.ThomasfollowsatfirsttheAristotelianpathofmovingfromthemanifestcharacteristicactivitiesofthecreaturewerecognizeashuman,aslikeus,tothehiddenabidingcenterandsourceoftheseactions,whatwecallitsnature.ButonceitreachesthedeepestlevelsofthishumannatureasspiritandasrelatedtoGod,itsUltimateSourceandFinalEnd,ThomasgoesfarbeyondAristotlewhogetsstuckinphilosophicalimpassesandincoherenciesatthispointtoconstructhisownoriginalChristiansynthesis,bothphilosophicalandtheological.Sinceitisnotourpurposeinthislecturetofocusonthephilosophicalanalysisofhumannatureassuch,whichhasalreadybeenablydevelopedinwell-knowntreatisesofThomisticphilosophicalanthropology,butratheronthehumanbeingasperson,itwillbeenoughforourpurposestorecapitulatebrieflythemainthemesofsuchananalysis,underthefollowingheadings:

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1)Anindividualhumannatureisanaturalunityofbodyandintellectualsoul,eachcomplementarytotheother.Sincethissoul,theunifyingcenterofallvitalactivitiesinthebody,alsoperformspurelyspiritualactsofintelligenceandwilltranscendinganybodilyorgans,thesoulmustpossessitsownspiritualactofexistence,transcendingthebody,whichitthen"lends"tothebody,sotospeak,drawingthelatterupintoitselftoparticipateinthishighermodeofbeingasthenecessaryinstrumentforthesoul'sownjourneyofself-realizationthroughthematerialcosmosasembodiedspirit,thelowestofthespirits.Thehumansoulandbodythusformasingleunifiedexistingnature.Butbecausethesoulpossessesitsownspiritualactofexistenceinitsownrightasspirit,itcanretainthisexistenceevenwhenseparatedfromitsbodilypartneratdeath,thoughitalwaysretainsitsintrinsicorientationtowardsthisbodyandwillrejointhelatteragaininthefinalresurrectionofthebody.Thusthehumansoulisnotjustthe"formofthebody,"asitseemstobeforAristotle,butaformplus,aspiritandaform,aspiritwhichdoesindeedoperateasaformwithinthebodybutalsotranscendsitwithhigheroperationsofitsownasynthesiswhichisThomas'sown,goingbeyondbothSt.AugustineandAristotle.

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2)Thehumanwill,asthesoul'sfacultyofactionflowingfromitsintellectualnature,isalsoaspiritualfacultyliketheintellect.Andpreciselybecause,asspirit,itisnecessarilyorientedtowardsnothinglessthantheInfiniteGoodasitsonlyadequatefulfillment,nofinitegoodcancommanditsadherencebynecessity,anditremainsfreetochooseitsownpathtowardtheInfiniteamongallfinitegoods,eventoturnawayontheconsciouslevelfromitsownauthenticGoodtowardsotherapparentgoodsthroughself-inducedorculpable"ignorance."

3)Thehumanintellect,ascapacityforbeing(capaxentis),isnaturallyordered,astoitsadequateobject,tothewholeofbeingasintelligible.Henceitcanultimatelybesatisfiedonlybyknowingdirectlytheinfinitesourceandfullnessofallbeing,namely,God(capaxentis,ergocapaxDei).Sotoothehumanwill,thefacultytendingtowardsbeingasgood,isnaturallyorderedtothewholeorderofthegoodwithoutrestriction.HenceittoocannotultimatelybesatisfiedbyanythinglessthanlovingunionwithGodastheinfinitefullnessofallgoodness.Thuswearemagnetized,sotospeak,byourverynaturetowardtheInfiniteGood,whichdrawsusinourverydepths,atfirstspontaneouslybelowthelevelofconsciousnessandfreedom,butthenslowlyemergingintoconsciousnessaswegrowolderifweallow

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itbytheaccumulationofexperienceandreflectionuponit.

Thisinnate,unrestricteddriveofthehumanspirit(andofallfinitespirits,embodiedornot)towardtheInfiniteGoodisthegreathiddendynamothatenergizesourwholelives,drivingusontoevernewlevelsofgrowthanddevelopment,andrefusingtoletusbeultimatelycontentedwithanymerelyfinite,especiallymaterial,goods,whetherweunderstandconsciouslywhatisgoingonwithinusornot,whetherwecanexplicitlyidentifyourfinalgoalornot.AsAugustineputitsowellinhisclassicsaying,''Ourheartsarerestless,OLord,tilltheyrestinYou."Thisradicaldynamismrootedinourspiritualnaturemightbecalledthedynamicaprioriofthehumanspiritassuch,andthusofeveryhumanperson.

28

4)Thusthehumanbeing,becauseofitsdualnatureasembodiedspirit,spiritweddedtomatter,becomesindeeda"microcosm,"astheancientsputit:i.e.,asynthesisofthewholeuniverse.Byhisbodyhesinkshisrootsdeepintothematerialcosmos,whichprovidestheinitialinputforhisthoughtandactionandthetheater(inthislife)forhisjourneytowardself-realization.Butbyhisspiritualsoulherisesabovethedispersionofspaceandtimetoliveinthespiritualhorizonofsupra-materialmeaningsandvaluesandtosethissightsontheInfiniteandthe

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Eternal.Thustobeahumanbeing,asSt.Thomasphrasesit,echoingPlotinusandseveraloftheearlyChristianwriters,is''toliveontheedge,onthefrontierofmatterandspirit,timeandeternity,"tobean"amphibian,"astheGreekFathersputit,ableatwilltodirecthimselfineitherdirection,downtowardmatteroruptowardspirit.Hisdestinyisthustojourneythroughmattertowardafulfillmentbeyondmatter.

29

5)Thishumanjourneymustbeasocialone,togetherwith,incommunitywith,otherhumanbeings.Humanbeingsareintrinsicallysocialinnature,notonlybecauseofmutualdependenceandcomplementarity,butalsobecauseitisnaturalforus"totakedelightinlivingtogetherwithotherhumanbeings,"asSt.Thomasputsit.Thiswillbedevelopedmoreinoursecondcharacteristicofpersonalliving,andwasalreadyclearlyrecognizedbySt.Thomas.

Thisjourneymustalsobeanhistoricalone,unlikethatofanyofthesubhumanspeciesonourearth(whoalsobecomepartofaveryslowoverallevolvinghistoryoftheearthandindeedthewholematerialuniverse,butnotonefueledbythecreativefreedomofitsindividualparticipants).Theemphasisontheradical"historicity"orhistoricalcharacterofthehumanraceasitunfoldsitspotentialitiescreativelythroughtimeisindeedanewthemeverydeartomodernandespecially

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contemporarythought,

30onewhichSt.Thomashimselfdidnotdevelopexplicitlybecauseitwasnotyetinfocusinhistime,moreinterestedindiscoveringthepermanentlawsofnature.YetIthinkhewouldhavebeenquiteopentosuchaperspective,aslongasitdidnotoverthrowtheabidingidentityofhumannaturethroughhistory.For,unlikeanimals,theunrestrictedrangeofman'sintellectualpowerandinterests,matchedbythecorrespondingfreedomofhiswill,givehimaninexhaustiblecreativitytoexpresshimselfinconstantlynewandnotalwayspredictableculturalforms,instruments,andwaysofinteractingwithnaturegivehim,inaword,theabilityfreelytomakehisownhistoryashejourneysdownthroughtime.Andinsodoingthehumanactormoldsnotonlytheworldaroundhimbuthisownselfashegoes.Thusinourcontemporaryworldtheturntohistoricityhasinvadedeverydiscipline,andnoattemptatexplanationinanyfield,whetherscience,philosophy,theology,art,society,etc.,canbeacceptedasadequateunlessitincludesthehistoricalorgeneticaspectofthethingtobeexplained.Thisisasitshouldbe,andmarksadefiniteadvanceinourhumanunderstandingoftherealworldwelivein.

Thereisadanger,however,inthisenthusiasmforhistoricitythatSt.Thomaswouldhavewarnedagainst.Someproponentshaveopposed

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historicityandnatureinhumanculturesosharplythatthefirstsimplycancelsoutthesecond;thustheydefineahumanbeingasonewhoseonlynatureistohavenonaturebuttocreateitfreelyinhistoryashegoes.Thereisnoneedtogothisfar(infactthecoherenceofthestatementcrumblesundercloserinspection)inordertodojusticetotheauthentichistoricityofthehuman.TheThomisticunderstandingofhumannatureasembodiedspirit,orevenrationalanimal,doesnotimplyastaticstructure,rigidlydeterminedinallitsdetails,butratheradynamiccenteroffree,self-consciousactionontwolevels(materialandspiritual),whoseoutsidelimitsofdevelopmentaresetapriorionlyasthoseofaspiritunitedtoamaterialbody.Thisleavesanimmenseopenfieldforunpredictabledevelopmentwithinthesebroadparameters,tellingusnothingaprioriaboutwhatthebodilyinstrumentofthesoulisgoingtolooklikeatagiventimeorforhowlong,orwhatkindofenvironment,innerandouter,thisfreecreativespiritwillproducethroughitsinstruments.Noneofthemostvariedformsofcultureortechnologyproducedinthelongcourseofhumanhistorygivesustheslightestevidenceforbelievingwearedealingwithanythingelsethananembodiedspirit.Infact,thisimmensevarietyisexactlywhatwewouldexpectfromabeingwhosenatureitistopossesscreativefreedom.ThedynamicThomistic

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notionofbothnatureandsubstance,asorderedtowardsself-expressionthroughaction,outlinedinthefirstpartofthislecture,is,however,obviouslynecessarytointegrateadequatelythehistoricaldimensionintoitsunderstandingofhumannature.

Ifwenowputtogetheralltheaboveelementsinouranalysisofhumannature,withitsclassicalThomisticandcontemporarycomponents,wemayexpandourpreviousdescriptionofhumannatureasfollows:ahumanbeingisbynatureafiniteembodiedspirit,insearchoftheInfinite,insocialsolidaritywithitsfellowhumanbeings,onanhistoricaljourneythroughthismaterialcosmostowardsitsfinaltrans-worldlygoal.

NowthatwehaveexplicatedtheThomisticconceptionsofbothpersonandhumannature,weareinapositiontoproceeddirectlytothesecondpartofourlecture:namely,themainwaysinwhichthehumanpersonmanifestsorgivesexpressioninactuallivingtotheinnerstructureofitspersonalizedbeing.Alltheseways,aswehavesaid,willberootedintheactofexistencewhichconstitutesitasperson,adjustedappropriatelytofitthehumannaturewhichpossessesitasitsown.AlthoughSt.ThomashimselfdoesnotgiveusanyonesystematicexpositionofthesecharacteristicsgatheredtogetherinoneplaceasIamdoinghere,alltheelementsappearinsomeequivalentwayatappropriateplacesinhistreatmentofthehuman

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person,sothatmyownselectiveandcreativereconstructionis,Ibelieve,fundamentallyfaithfultohisthought,thoughitwillgobeyondwhathehassaidexplicitlyinitsintegrationofcertaincontemporaryinsights.Ididpromiseatthebeginningthatthiswouldbea"creativecompletion"ofSt.Thomas'sownwork.Ishalldividethesecharacteristicsofpersonallivingintothreebasicones:PersonalBeingasSelf-possessing;PersonalBeingasSelf-communicativeandRelational;andPersonalBeingasSelf-transcending.FromnowonwhenIspeakof"theperson,"Ishallbereferringtothepersonasrealizedinahumannature.

3.ThePersonasSelf-Possessing

InthefirstpartofourstudyonSt.Thomas'sunderstandingofwhatitmeanstobe,wecalledattentiontothedyadicstructureofallrealbeing:tobeistobesubstance-in-relation.Thuseveryrealbeingexistsfirstaspresentinitself,standingonitsownasaunity-identity-wholeinthemidstofthecommunityofexistents,i.e.,notasapartofanyotherbeing(thoughitcancertainlyberelatedtoothers);thenittendsnaturallytopouroverintoactiveself-communicationwithotherrealbeings,generatingrelations,community,etc.Westressedespeciallythissecondaspect,ashavingbeentoolongoverlookedinSt.Thomasfora

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staticviewofsubstance.Butwealsowarnedthatthisself-communicating,relationalaspectofbeing,importantthoughitis,mustnotbecutofffromitsontologicalrootinthesubstantialorin-itselfaspectofbeing,lestthewholefabricofrealitycollapseintotheemptinessofpurelyrelationalbeing,astheBuddhistsargue.

Sotoowiththehumanperson.Thispresenceinitselfpropertoeveryrealbeing,whenraisedtothelevelofspiritualbeingastranscendingthedispersalofmatter,manifestsitselfontheconsciouslevelasaluminousself-presencewhichwecallself-consciousness,awarenessofoneselfbothaspresentandassourceofone'sactions.ThisiswhatIhavechosentocallself-possession,followingSt.Thomas'swonderfullytersedescriptionofthehumanbeingasdominussui(masterofitself).Thisself-possessionfindsexpressionintwomainways:(1)intheorderofknowledge,throughself-consciousnessorself-awareness,whichenablesthepersontomeaningfullysay"I";(2)intheorderofaction,throughself-determinationorfreedomofthewill,whichenablesthepersontosay,"Iamresponsibleforthisaction."Letusexamineeachoneinturn.

(1)Self-possessionasself-consciousness.Thisself-presenceenablesapersonalbeingtobeawareofitself,notasobject,distinctfromor"outinfrontofitself,"sotospeak(ob-jectum=lying

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beforeone),butassubject,immediatelypresenttoitselffromwithin,assourceofitsownactionssuchthatitcanmeaningfullysay"I"anexpressionwithitsownuniquelogicindicatingthatthespeakerknowshimselfasspeakerinthesameactthatheknowswhateverelseheisspeakingabout.Tobeablemeaningfullytosay"I"istheuniqueprerogativeofpersonalbeing.Thatiswhyanimalsarenotpersons.Althoughtheyareawarethroughtheirsensesoftheoutsideworld,theyarelockedintoanextravertedfocusingontheobjectsoftheirsensesandcannotmakethat"fullreturnofthesoultoitself,''asSt.Thomasputsit,whichwouldenablethemtobeself-presentaswellaspresenttoothers,inaword,tobeself-conscious.

31Thisidentityorcoincidenceofknowerandknownintheoneactwhenwesay"I''isoneoftheevidencesbroughtforwardbySt.Thomas,togetherwithmanylaterthinkers,forassertingthattheinnerprincipleofsuchactionmustbeaspiritualsoul.32Foroneessentialnoteofmaterialbeingisdispersaloverextendedspace,whichdoesnotallowanypartofamaterialbeingtocoincideorbeidenticalwithanyotherpart,orwithanypartofitself.Tocoincidefullywithoneself,sothatboththesubjectandtheobjectofthesameactareidentical,asintheactofself-awareness,revealsthatthesubjectofsuchanactivitymusttranscendtheself-dispersal,or"spread-outness,"ofthe

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materialmodeofbeingassuch,pointingtoamoreintenseandconcentratedlevelofself-presencethatwecall"spiritualbeing."

Inthehigherrangesofpersonalbeing,suchasinGodandtheangels,thisself-presenceisimmediate,totallytransparent,andcomplete.Havingnobodiestheyhavenosubmergedunconsciousdimensionandnosloweducationprocessspreadovertime.Notsowiththehumanperson,asembodiedspirit.Ourintellectualconsciousnessstartsoffnotyetinact,butpotential,inthedark,sotospeak.Itmustbeactivatedfromwithout,firstbyamovementoutwardtowardthematerialworld,then,actuatedbythestimulusofincomingsenseknowledgeandintellectualresponsetoit,itreturnsbacktoitsspiritualsourcewithinandlightsupinconsciousself-presence.LiketheSleepingBeauty,wemustfirstbetouchedbyanotherbeforewecanwakeuptoourselves.Thisprocessofawakeningfromlatenttoexplicitself-consciousnessisonethatunfoldsslowly,spreadoutoverseveralyearsoftime.Anditseemsthattheexplicitawakeningtoself-awarenessasan"I,"asaself,canonlybedonebyanotherhumanperson,reachingouttouswithloveandtreatingusasaperson,callingusintoanI-Thourelation.Sowemustfirstgoouttotheexternalworld,inparticulartootherpersons,andthenreturntoourcenter,newlyawakenedtorecognizeourselvesexplic-

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itlyaspersons.Therelationtootherscomesfirst,thentheawakeningtoourselvesaspersons.ThisearlyprocesshasbeenbeautifullydescribedbyJohnMacmurray(amongothers)inhisbook,PersonsinRelation.

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Theprocessthencontinueson,throughadolescence,wheretheyoungpersonistryingtodistinguishitselffromitsparentsandrelatetoitspeers,especiallyoftheoppositesex,throughyoungadulthoodandbeyond,wheregradually,throughexperience,reflectiononit,andtakingresponsibilityforouractions,wecometotakefullerconsciouspossessionofourownuniquepersonality,todiscoverjust"whoIam"asauniquedistinctivepersonamongotherpersonsintheworld.Theprocessactuallycontinuesallthroughone'slifeideallyasnewfacetsoftheselfthatwereformerlyinshadowslowlyemergeintothelight.Therearestillquiteafewsurprisesleftevenafteronehasreached70,asIcantestifyfromexperience.

Itdoesnotseem,however,thattheprocessofself-possessionthroughself-knowledgecaneverreachafinalstageofcompletenessandtotalclarityforahumanpersonatanytimethroughouthislife,atleastthispresentchapterofit.Thehumanselfremainsalwaysa"known-unknown,"amysteriousabyss,inwhichmoreremainsunknownthanknown,likethetipofanicebergemerging

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abovewater.Thevastdepthsofourunconscious,bothindividualandcollective,remaineitherunknownoronlypartiallyandindirectlyaccessibletoconsciousness.Butmostofallthereisthenaturaldepthoftheself,stemmingfromthefactthatasspiritualintellectandwillwearenaturallyopento,andhaveanaturaldrivetowardsthewholeofbeingasbothintelligibleandgood.SincethisincludesimplicitlyInfiniteBeingitself,thereisakindofinfiniteorinexhaustibledepthinourspirit,duetoitsopennesstotheInfinite,whichcannotbeplumbedbyourexplicitconsciousnessshortofthedirectvisionofGodhimself,whenweshallseeourselvestotallyasGodseesus,i.e.,aswereallyare.AstheGermanmysticalpoet,AngelusSilesius,putsit,"TheabyssinmancriesouttotheabyssinGod.Tellme,whichisdeeper?"Thusourself-awarenessisapartialzoneoflightwithinus,everinfluidexpansionorrecession,surroundedbyapenumbraofshadowshadingoffintoan(atpresent)impenetrabledarkness.St.Augustineoncesaidthatthewholeaimofhisphilosophywas"toknowmyselfandtoknowThee,OGod."Actuallythetwofocusesofknowledgeadvancetogether,inanalternatingspiralofreciprocalilluminationuntilthefinalvision.Asthatninth-centurygenius,JohnScotusEriugena,putitbrilliantly:''Godandmanareparadigmsofeachother."Bothareultimatelyineffable,and

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thisbothbecauseoftheirsubjectivityandtheirinexhaustibledepth.

34

St.Thomashimselfwasawareinhisownwayofthisunsoundabledepthofthehumanpersonwhenhepointedoutthat,althoughwedoknowimmediatelyandself-evidentlythatweexistandarethesourceofourownactions,thesameisnottrueofthenatureoressenceofthehumansoul,whatkindofbeingitis.Thisrequiresalonganddifficultinvestigation,andmanycandisagreeontheresults.Manisatraveller,therefore,inhisself-knowledgeaswellasinalltheotheraspectsofhisbeing.35

(2)Self-possessionthroughself-determination.Thesecondmodeofself-possessionpropertopersonalbeingisintheorderofaction,achievedthroughself-determination,i.e.,masteryoverourownactionsbyfreedomofthewill.Thisenablesthepersontosay,"Iamresponsibleforthisaction."Moralresponsibilityflowsimmediatelyfromthisself-possessionthroughfreedom.The"I"ofthepersoniswherethebuckstopsinassigningresponsibilityforanactasmoral."Ididit,"''Iamsorry,"''Ideservepraiseorblame,"notsomesubconsciousimpulse,someenvironmentalorsocialpressure,somethingexternaltomehigherorlower,goodoreviltakingmeover("Somegodmusthaveblindedme,"astheGreekheroesinHomer'sepicsusedtosaywhensome

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disorderedactionoftheirsledtodisaster.)Apersonalbeingisthereforeonethatisinchargeofitsownlife,aself-governingbeing.

Itisworthpausingforamomenttoreflectontheprofoundimplicationsofthisdistinguishingnoteofthepersonasself-governing,asmasterofitsownactions.Hereinliesthetruedignityofeverypersonalbeing,andhenceofourselvesashumanpersons.Animalsarenotpersonsbothbecausetheyarenotconsciouslyawareofthemselvesandbecause,asaconsequence,theycannotbemastersoftheirownaction,cannotbeself-determiningthroughfreewill,inchargeoftheirownlives.Theiractionsaregovernedforthemostpartbybuilt-in,inherited,orunconsciouslyacquiredinstinctsmorepropertothespeciesasawholethantotheindividualassuch.Hence,thoughanimalsaretheontologicalsourceoftheiractions,theyarenotmorallyresponsibleforthem.(St.Thomasdoesconcede,however,thatanimals,especiallythehigherones,dopossessacertainspontaneityofchoicethatisalimitedparticipationinthehigherself-consciousfreedomthatcharacterizeshumanpersons.)Animals,inaword,arenotself-possessingbeings,eitherinknowledgeorinaction;theyarenotmastersofthemselvesaswearebyourpersonalmodeofbeing.

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St.Thomaslocatesthetruemoraldignityofman,thatbywhichmanisanimageofGodinhismorallife,preciselyinthiscapacitytobeself-governing,tofreelyanddeliberatelyguidehimselftowardGodashisfinalgoal,usingallthewisdomavailabletohim,whethernaturalorsupernatural,inotherwords,toexerciseprovidenceoverhisownlife.Itisindeedtruethatmaniscalledtoexercisehisself-governmentaccordingtothenaturallawthatis"imprintedinhisheart"aspartofhisnature,whichitselfisaparticipationinthedivinelaw(God'snormativeideaforman).Still,itisnotinmereblindobediencetothisinnerlawthatthemorallifebecomesanimageofGod;forGoddoesnotactinobediencetoanylaw.Itispreciselyinthatmanexercisesintelligentfreeself-government,orprovidenceoverhisownlifeaccordingtothislawthatheisactingasanimageofGod.ForGodinhisinfinitelywiseandall-comprehensiveprovidencegovernsthewholeofcreationandguidesittoitsfinalend.Nowahumanpersoncannottakeresponsibilityforgoverningthewholeofcreation(unlesshehasforgottenthatheishuman,haslosthisself-possession).ButhecanimitateGodinhisownlimitedhumanwaybyresponsiblyexercisingprovidenceoverhisownlittlecorneroftheuniversethatisunderhiscontrol,i.e.,hisownlifeinitssocialcontext(includingthoseheisresponsiblefor),guidingit

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towarditsfinalendasbesthecan,withaviewtowardharmonizingitwiththegoodofthewholeuniverse,justasGoddoes.Hislimitedprovidenceisanimageoftheall-comprehensiveProvidenceofGod.

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ThomistshavealwaysbeenproudofthisdistinctiveaspectofSt.Thomas'sethics,namely,thathismoralityisnotprimarilyamoralityofobediencetolaw,inthesenseofobediencetoparticularpreceptsimposedexplicitlyfromwithoutasisthecasewiththeethicsofWilliamofOckhamandtheNominalisttraditionbutamoralityofthefreeself-governingperson,responsiblyguidingitselftowardsGodasfinalgoal,inaccordancewiththeflexibleinnerlawcalledthenaturallawimprintedintheperson'sverynaturebyGod,butspeakingnowtothepersonthroughitsowninnerlightofwisdom,suchasitinfactis.Itisasthoughthebasicmorallawwere:"Befullywhatyouinfactare,"orbetter:"Becomefullywhatyoualreadyare,inthedeepest,mostauthenticlongingofyournature."Thusthefullymaturemoralpersondoesgoodandavoidsevil,notprimarilybecausehewillberewardedorpunishedaccordingtosomelawimposedfromwithout,butpreciselybecauseheseesitassomethinggoodtodo(oravoid),increativeharmonywithhisownnatureandthewholeorderofthegoodaswilledbyGod,inaword,asanothersteptowardshis

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finalgoalwhichinfact;recognizedornotwillbeunionwithGod.

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Inaccordancewiththisstrongemphasisonresponsibleself-governmentasthecoreofthemorallife,St.Thomasdoesnothesitatetodrawconclusionsonthemeaningandpracticeofobediencetoahumansuperiorthathaveseemedquitedaringtosome,asIhaverepeatedlyfoundinlecturingtocontemporaryCatholicaudiences.Forexample,inspeakingoftheobedienceoneowestoalegitimatesuperior,suchasabishop,Thomasmakesthefollowingsignificantstatement:

Itisnottheplaceofthesubjecttopassjudgmentonthecommandinitselfinitsownwisdomandgoodness,butitishisresponsibilitytopassjudgmentonhisownfulfillingofthecommandhereandnow.ForeverypersonisboundtoexaminehisownactionsaccordingtotheknowledgewhichhehimselfhasfromGod,whethernaturaloracquired,orinfusedfromabove;foreverymanisobligedtoactaccordingtoreason[i.e.,incontextaccordingtohisorherownpersonalparticipationinreason].38

Inaword,responsibleobedience,whichaloneisworthyofthemoraldignityofthehumanperson,requiresthatImyselffreelyandresponsiblyjudgewhetheritishereandnowgoodformetoobey,a

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judgmentthatcannotbeabdicatedtoanyoneelse,eventothePopehimself,oranangel.WhataringingaffirmationoftheresponsiblefreedomofthematuremoralpersonunderGod!

Irecallsomeyearsago(about15or20,Ithink)readingthistexttoagroupofnunsduringaretreatordayofrecollection,butnottellingthemwhereitcamefrom.ThenIaskedthemwhattheythoughtofit,andthereplywas,"That'sprettyfar-out;that'snotthetraditionalCatholicposition."WhenIrepliedthatthiswasfromSt.ThomasAquinas,theyanswered,"Theycertainlydidn'tteachusthatinthenovitiate."ItriedthesamethingonlyabouttenyearsagoatatalkgiventotheNewmanClubatNewYorkUniversity,andanobviouslyveryconservativeCatholicmanburstout,''Wecan'tacceptthat;ifthePopetellsyoutodosomething,youdoit.He'sthehighestauthorityforaCatholic.''WhenItoldhimthiswasfromSt.Thomashimself,herepliedwithoutamoment'shesitation,"Well,he'llhavetogo."Yetthisisnotatallsomefar-out,eccentricpositionofSt.Thomas,singingoutofchorus.ItistheauthenticChristianmoraltradition,thatappearsstrangeonlytothosewhohavelosttouchwithit.HasnotSt.Thomas,afterall,beendeclaredbyseveralPopestobethe"commondoctor"oftheChurch(doctorcommunis)?

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KarolWojtyla(ourpresentPope)inhisphilosophicalwritingshascarriedasignificantstepfurthertheanalysisofself-determinationwehavepresentedabove,drawndirectlyfromSt.Thomas,andinfactgentlyreprovesSt.Thomasfornotdoingsohimself.

39AlthoughitistruethatAquinasdidnotdevelopthisaspectexplicitly,Ithinkitisperfectlyinaccordwiththeinnerlogicofhisownthoughtandthathewouldhavebeenquitepleasedwiththis"creativecompletion"ofitinthelineofaphenomenologyofthemorallife.ThisnewaspectistheinsightthatinexercisingourfreedomofchoicewearenotonlyfreelydeterminingourparticularactionsasSt.Thomasdevelopsindetailbutwearealsodeterminingourownveryselvesaspersons,ourpersonalcharacter,inaword,"whoweare."Fortheparticularaction,ifdoneconsciouslyandresponsibly,isinescapablymyaction,andthuscommitsme,thewholepersonbehindtheact,moreorlessprofoundlyaccordingtotheseriousnessoftheactandthedegreeofmyconsciouscommitmenttoit,tothevalueembeddedintheact,sothatitleavesamoreorlessprofoundtraceinmebeyondtheimmediateconsciousawarenessoftheactanditsapparentconsequences.Andintheveryexperienceofsuchaself-determiningactoneisaware,atleastimplicitly,ofthisdoubleaspect,thatis,boththeobjectiveworthoftheact

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initselfanditseffectuponthechooser.Thusineveryfree,responsibleact,asSr.MaryClarkputsitsoaptly,"onedeterminesoneselfnotonlytoactbutalsotobe."

40Bymyactions,therefore,especiallytherepeatedones,Igraduallyconstructanabidingmoralportraitofmyself,likeanartist'sself-portrait,proclaimingimplicitly,"ThisisthekindofpersonIam."

Wecanindeedrepudiatelaterwithregretcertainactions,buttheycannothelpbutleavesometraceinusoutlastingtheparticularevent.Wearenotlikeacomputer,inwhichanentryorprogramheldinstoragecanbesimplywipedoutatwillwithoutleavingatrace.Everyconsciouslychosenaction,then,helpstomoldandconstructourownveryselves,"whoweare"inthemoralorder,atadeeperlevelthantheactiontakenbyitself.Inaword,ourpersonalidentityintheexistentialorderofactionisinseparablefromourstoryasawhole,astorywemustinterpretandintegratetomakefullymeaningful,butcannotrepudiate.Thatiswhy,asCharlesTaylorpointsoutsoinsightfullyinhisbook,TheSourcesoftheSelf,asignificantpartofourself-identity,partofouranswertothequestion,"Whoareyou?"mustincludeourmoralstance,or,asheputsit,"Whatdoyoustandfor?''(i.e.,whatvalues,etc.).41

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Theaboveasanalysisoftheself-determinationofourfreeactionsasalsoself-determinationaddsadeeperandconsiderablymeresoberingdimensiontothenotionofself-possessionasabasiccharacteristicofthelifeofthehumanperson.ItaddsadistinctiveovertoneofseriousnessandpersonalinvolvementtothewholemoralenterprisethatIthinkSt.Thomashimselfwouldhavewelcomedandseen,infact,asnecessarilyimpliedinhisownteachingthatnothinglessthanthewholepersonistheultimateresponsiblesourceofeveryfreeaction,aswellasinhishighlydevelopedanalysisoftheroleofvirtueinthemorallife.ButWojtyla'scomplaintagainstSt.Thomasisthathedevelopshisanalysisofthefreeactexclusivelyalongthelineoftheoutward-orientedintentionalityoftheacttowardsitsobject,leavingoutofconsiderationtheinward-orientedeffectofself-determinationorself-makingthatgoeshandinhandwiththeformer.Inaword,theintentionalityoftheactisobject-oriented;theconcomitantintentionalityofself-determinationissubject-oriented.Thetwoaspectsareinseparablebutdistinct.IthinktheCardinalisrightinpointingoutthislacunainSt.Thomas.ButIalsothinkitisveryeasytofillitbyacreativefollowingoutoftheinnerdynamismofAquinas'sownthought.

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Inconcludingthissectiononself-possessionasthefirstcharacteristicofauthenticpersonalliving,Iwouldliketohighlightonceagainitsimportanceandhowthisisendangeredbymanycontemporaryanalysesoftheperson.Self-possessionisthemanifestationonthelevelofconsciousexperienceofoneofthetwocomplementarypolesoftheunderlyingontologicalstructureoftheperson,namely,itsin-itselfnessorsubstantiality,bywhichitstandsoutasadistinct,autonomous,self-governingmoralsubjectinthecommunityofotherpersonsandofallbeings.Itisherethattheuniqueinnerdepthofprivacyandinteriorityofthepersonalselfresides,irreducibletoanyofitsoutward-facingrelations,andwithoutwhichthelatterlosetheirowngroundinbeing.Forunlessonehassomedistinctselftogiveorshare,andsomeconsciouspossessionofitasone'sown,howcouldone"giveoneselftoanother"infriendshipandlove,asthephenomenologicalanalysesdescribesoeloquently?Similarly,couldtherereallybe"anotherself"toreceiveourgift?

Thisconsciousself-awarenessofourownuniquenessandinteriordepthisalsoimportantasasupportforoursenseofself-worthanddignity,asaprotectionagainstthepathologicalfeelingoflossofselfandfusingintoothers,sothatwebecometotallypassivetowhatothersexpectand

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wishofus,andfinallyloseanyrealsenseof"whoweare."JohnCrosbyhasgivenusasalutarywarningagainstthis"heteropathic"dissolvingofourselvesintoourrelationswithothers,sothatwebecameameredoormatormirrorforthem,losingourownsenseofuniquenessanddignityintheprocess.Therecanbeanunhealthyaswellasahealthymeaningofthe"lossofself"thatthegreatspiritualtraditionsinviteustoasthehighestperfection.Itiswellnottoforgetthisinourenthusiasmfor''self-emptying"("kenotic'')spiritualitiesandmethodsofmeditation.

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Thefailuretodojusticetothesubstantialitypoleofthepersonseemstomethemostseriouslacunainmostcontemporaryphenomenologiesofthepersonasrelationalandinterpersonal.Onegroup,themoremoderate,holdsthatthepersondoeshaveanin-itselfdimension,butthatitisconstituted,broughtintoexistenceasaperson,byone'srelationstoothers;forthechildthismeansbytheinitiativeofotheralreadyconstitutedpersonsreachingouttoitandcallingittopersonhood.

Metaphysicallythiswillnotwork.Wecannotliterallybringintobeinganotherpersonthatwasnottherebeforesimplybyrelatingtothethingthatistherewithattentivelove.Trydoingthiswitharock,atree,orarattlesnake!Thebeingtowhichwerelatemustalreadybeofthetypethat

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canrespondtosuchaninvitationbyintrinsicpowersalreadywithinit.Thebetterwayofprovidingadequatemetaphysicalgroundingfortheirfinedescriptiveanalysesistoanalyzetheappearanceinthechildofconsciouspersonalresponsesastheawakeningintoactualityofapotentialityorcapacityalreadylatentthereinthechild'sownbeing(asintellectualnature)andneedingonlytheappropriateoutsidestimulustoemergeintoactualconsciousness.Tobeahumanpersonistobeonajourneyfrompotentialself-possessiontoactual.Itisquitetruethatintheorderoftimeandactualityconsciouslyoperativeself-possessionasapersonappearsonlysubsequentlytoinitiativestakenfromwithout,i.e.,toincomingrelations.Butitdoesnotfollowatallthattheseincomingrelationsactuallyconstituteinbeingtheverynatureofthattowhichtheyrelate.Thepersonisawakenedtoactualexerciseofitspersonhoodbytheinitiativesofothers,butisnotconstitutedinbeingaspersonbythem.

Thesecondandmoreradicalgroup,influencedbytheirrejectionofoneormoreofmodernphilosophy'smisconceptionsofclassicalsubstance,attempttoreducethehumanpersontonothingmorethanthesetofitsrelationstoothers.Butthisnotonlysuffersfromthefatalmetaphysicalflawofevacuatingallpersonsinfactallthis-worldlybeingofany"own-being,"sothat

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theydisappearintotheBuddhistsunyatta,oremptiness,aswehavepointedoutearlier.Italsoevacuatesthewholeinnerdepthdimensionofprivacy,interiority,irreducibleuniquenessandself-possessionoftheperson,sothatthelatterturnsintoatotallyextravertedpresenceto...,withnointeriorityorgenuineself-presence.Whilesomedothisreductiononlybecauseoftheiraversiontosubstance,likeHeidegger,others,liketheDeconstructionistsandPostmodernists,rejoiceinthisevacuationofinteriority,proclaiming"wehavedeclaredwaroninteriority."WhataparadoxicalandinfinitelysadoutcomeofthisNietzsche-inspiredlineofmodernphilosophy,thatitshouldendupbyrepudiatingtheverycreativesubjectthatthoughtitupinthefirstplace,thatweshouldwitnessthefinalsuicideofthesubjectitself,oftheSuperman!

Beforelettinggoofthissectiononself-possessionthroughself-determination,wemustsoundagainthewarningwenotedearlierwithrespecttoself-possessionthroughself-consciousness.Ourself-determination,ourself-masteryintheorderofactionthroughfreechoice,canneverbecomecompleteandperfectatanytimeduringourpresentlivesonthisearth.Therearemanyinfluencesatworkonusthatlieoutsidethelimitedspotlightofourconsciousawareness,comingunnoticedfromourfamilyinheritance,ourcul-

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ture,ourenvironment,andespeciallyourunconscious,andexercisingpressureswecannotalwaysfullycontrol,especiallysincewearenotevenawareofthem.Thereisalsothelackoffullintegrationofthevariousdrivesandappetiteswithinus,the"warwithinus,"asSt.Pauldescribesitsovividly,"Icannotevenunderstandmyownactions....WhathappensisthatIdo,notthegoodIwilltodo,buttheevilIdonotintend....MyinnerselfagreeswiththelawofGod,butIseeinmybody'smembersanotherlawatwarwiththelawofmymind;thismakesmetheprisonerofthelawofsininmymembers.WhatawretchedmanamI!Whocanfreemefromthisbodyunderthepowerofdeath?"(Rom7:15-25).Inaword,wearenotfullymastersinourownhouse.

Yetifwearenotpsychologicallyretardedinsomeradicalway,wecangraduallylearntoexerciseenoughself-masteryoverthesignificantchoicesinourlivestobecalledmoralpersons,howeverimperfectlyandincompletely.Self-possessionintheorderofaction,then,likeself-possessionintheorderofknowledge,isitselfajourney,anongoingprojectneverquitecompletedinthislife,butonethatcanbeapproximatedmoreandmorebythedisciplineofresponsibleself-reflectionandthedevelopmentofvirtue.Whatadifferencethereisintheself-possession,

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theself-awarenessandself-masteryofthevarioushumanpersonsweknow!Yettheyareallpersons,moreorlessfullyactualizedintheirpotentialities,moreorlessfullythemselves.IcannotthinkofabetterwaytoconcludethiswholesectionofouranalysisthanbymakingourownKarlRahner'sownsummaryofwhatitmeanstobeahumanperson:

Beingaperson,then,meanstheself-possessionofasubjectassuchinaconsciousandfreerelationshiptothetotalityofitself.Thisrelationshipistheconditionofpossibilityandantecedenthorizonforthefactthatinhisindividualempiricalexperiencesandinhisindividualsciencesmanhastodowithhimselfasoneandasawhole.Becauseman'shavingresponsibilityforthetotalityofhimselfistheconditionforhisempiricalexperienceofself,itcannotbederivedcompletelyfromthisexperienceanditsobjectivities.Evenwhenmanwouldwanttoshiftallresponsibilityforhimselfawayfromhimselfassomeonetotallydeterminedfromwithout,andthuswouldwanttoexplainhimselfaway,heistheonewhodoesthisanddoesitknowinglyandwillingly.Heistheonewhoencompassesthesumofallthepossibleelementsofsuchanexplanation,andthus

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heistheonewhoshowshimselftobesomethingotherthanthesubsequentproductofsuchindividualelements....

Man'sactualpresencetohimselfinwhichheconfrontshisownsystemwithallitspresentandfuturepossibilities,andhenceconfrontshimselfinhisentirety,andplaceshimselfinquestionandthustranscendsit,thisself-presencecannotbeexplainedafterthemodelofaself-regulatingmultiplesystem...itcannotexplainhowmanconfrontshimselfinhistotalityandplaceshimselfinquestion,andhowhereflectsuponthequestionofraisingquestions....Tosaythatmanispersonandsubject,therefore,meansfirstofallthatmanissomeonewhocannotbederived,whocannotbeproducedcompletelyfromotherelementsatourdisposal.Heisthatbeingwhoisresponsibleforhimself.Whenheexplainshimself,analyzeshimself,reduceshimselfbacktothepluralityofhisorigins,heisaffirminghimselfasthesubjectwhoisdoingthis,andinsodoingheexperienceshimselfasnecessarilypriortoandmoreoriginalthanthisplurality.

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4.ThePersonasSelf-CommunicativeandRelational

Wehavejustseenthe"introverted"sideoftheperson,itsabidingpresenceintheworldaspresenceinitselfandtoitself,asself-possessingthroughself-consciousnessandself-determination.Nowwemustturntoits"extraverted"side,itsrelationalaspect,bywhichitisactivelypresenttoothers,bothbyitsself-communicationanditsreceptivity.Allbeing,aswesaidearlier,iscaughtupinthisunendingdialecticofthewithinandthewithout,thein-itselfandthetoward-others,theinward-facingactofexistentialpresenceinitself,andtheoutward-facingactofself-expressionandself-manifestationtoothers,bywhichitentersintoawebofrelationshipswiththem.Sotoothewholelifeofapersonalbeing,evenmoreintensely,revolvesaroundthisbasicpolarityofpresencetoselfandpresencetoothers.Aperson,likeeveryotherrealbeing,isalivingsynthesisofsubstantialityandrelationality,andtherelationalsideisequallyimportantasthesubstantialside,becauseitisonlythroughtheformerthattheselfassubstancecanactualizeitspotentialityandfulfillitsdestiny.

Thisisespeciallytrueofthehumanperson.Forhumanconsciousnessdoesnotstartoffinfull,luminousself-presence,liketheangels.Itbeginsratherinakindofdarkness,somewhatlikeadark

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theatre,inastateofpotencytowardknowingallthings,inacttowardnone.Toactualizeitself,makeitluminouslypresenttoitselfinact,itmustfirstopenitselftotheworldofothers,bewakedupbytheiractiononitanditsownactiveresponse,astheSleepingBeautyinthesymbolicfairytalemustbewakedupbyakissfromwithout.Onlythen,throughthemediationoftheother,canitreturntoitself,todiscoveritselfasself-conscious"I,"asthisuniquehumanperson.Idistinguishmyselffromthesubhumanworldaroundmebyrespondingtoit,byinteractingwithitanddiscoveringthatitisnotlikeme,neitherarticulate,norself-conscious,norfree,asIam.IdiscoverpositivelywhatandwhoIambyengagingactivelyandreceptivelyininterpersonalrelationswithotherhumanbeingslikemewhotreatmeasa"Thou"inaninterpersonalsocialmatrixof"I-Thou-We."Thepervasiveroleofthehumancommunityandhumancultureasindispensableinthecomingtoself-possessionshouldbegivendueplacehere,andcouldbedevelopedatlength.ButIamsureyouaresufficientlyacquaintedwiththisaspectofhumanpersonalitynottoneeddetailedspellingoutbyme.

St.Thomaswasquiteexplicitinstressingthesocialnatureofhumanbeingsingeneral,howtheyneedeachotherinanorderedsocialmatrixtodevelopproperlyandsatisfytheirneedsonall

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levels.Heevenhasalovelyphraseaboutthespontaneousnaturaljoythereisinhumancommunitywhenheremarks,"Itisnaturalforhumanbeingstotakedelightinlivingtogether(delectabilitervivereincommuni)."

44ButitwaslefttothecontemporaryexistentialphenomenologistsandpersonaliststodevelopinmorerichdetailtheindispensableroleanduniquecharacteristicoftheI-ThoudialogueascontrastedwiththeI-Itdialoguewithimpersonalentitiesincomingtoknowourselvesexplicitlyaspersons,as"I."St.Thomaswouldhavebeendelighted,Iamsure,withsuchnewdevelopmentsinphilosophy,andwouldhavequicklyintegratedthemintohisown.Thesesensitivephenomenologicaldescriptionshavemadeitclearjusthowwecometotheawarenessofourselvesas"I"throughthereachingoutofanothertouswhoisalreadyan"I''andappealstoustorespondasanotherself,a''Thou,"notmerelyasthestimulus-responseofanimpersonalthingbutasanotherpersonal"I"self-consciouslyandfreelyopentotheother.Unlesssomeoneelsetreatsmeasa"Thou"Icanneverwakeuptomyselfasan"I,"asaperson.IamthinkinghereoftheanalysesofthinkerslikeMartinBuber,GabrielMarcel,JohnMacmurray,EmmanuelMounierandtheChristianpersonalists,Jean-PaulSartre,andmanyothers,whomIgottoknow

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whilestudyingformyPh.D.inLouvainjustafterWorldWarII.

45

Fromallthattheancientsknew,andwehavelearnedsince,ofthesocialnatureofthehumanperson,itisclearthattheentiredevelopmentofpersonallifeunfoldsthroughactivedialoguewithanevergrowingmatrixofrelationstootherpersonsandthelargerworldbeyondthem.Thegrowingchildgetsitsself-confidenceandsenseofself-worthinresponsetothenurturing,caringloveofitsparentsandimmediatefamilyandsurroundingplaymateswithallthechancesofdistortionsandflawsinalltheserelationships,whichcanoftenleavepermanenttraces,bothpositiveandnegative,inthegrowingperson'sattitudetowarditselfandtheworld.Thentheteenagepersonmuststruggletofinditsownidentityasdistinctfromitsparentsandinrelationtoitspeers,especiallyoftheoppositesex.Sotootheyoungadultmustaffirmitselfandfinditsplaceinthevasterandmorecomplexmatrixofrelationsthatistheadultworldofever-wideningsocialcommunities,withpossibilitiesoffrustration,alienation,andisolationallalongtheway.

Everywhereourgrowthanddevelopment,positiveandnegativeboth,aremediatedbyrelationsthoughnot,weinsistsimplyreducibletothem.Nowonderthatintheworldofpsychologyandpsychotherapytodaythepersonis

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definedprimarily,oftenexclusively,inrelationalterms.Finally,atthedeepestlevelofitsbeingandself-identitythehumanpersonmustbedefinedintermsofitspermanentrelationshiptoGod,theSourceofallbeing,asthelatter'screatedimage.WhoIamatmydeepestlevelcanonlybeunderstoodinirreduciblyrelationalterms:IamanimageofGod,broughtintobeingbylove,andcalledtotransformationandfinalunionwithmySource.Mereintrospectionintomyisolatedinnerconsciousnesslosesitselffinallyinanimpenetrableabyssofunlitmystery.OnlytheultimateLightcanlightmeuptomyselfatthedeepestlevelsofmybeingandmeaning.

Inallofthisapparentlytotalimmersioninrelationstoothers,thereisactuallyanalternatingrhythm(orspiralmovement,ifyouwill)goingon.Relationscomeintousandcallusoutwardfirst;thenwe(should,normally)returntoourowncentertoreflectontheresultandintegrateitintotheabidingcenteroftheself,expandingitandenrichingitintheprocess.Thispermitstheenrichedselftothenreachoutfurthertoothers,withasurerandmoreprofoundsenseofself-possessionandabilitytocommunicateandshareourownriches.Sothespiralofself-developmentshouldideallygoon,alternatingharmoniouslybetweenthetwopolesoftheperson'sbeing:self-possessionandself-communication.AsJosef

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Pieperhasputitwithhisusualfelicityofphrase,commentingonapregnanttextofThomashimself:

Thehighertheformofintrinsicexistence,themoredevelopedbecomestherelatednesswithreality,alsothemoreprofoundandcomprehensivebecomesthesphereofthisrelationship:namely,theworld.Andthedeepersuchrelationspenetratetheworldofreality,themoreintrinsicbecomesthesubject'sexistence....Thesetwoaspectscombineddwellingmostintensivelywithinitself,andbeingcapaxuniversi,abletograsptheuniversetogetherconstitutetheessenceofthespirit.Anydefinitionof"spirit"willhavetocontainthesetwoaspectsasitscore.

46

Translate"spirit"as"personalizedspirit,"orpersonasspirit,andheismakingthesamepointasIam.Thusthelifeofeveryhumanpersonunfoldsasajourneyofthespiritthroughanever-developingspiralcirculationbetweenself-presenceandactiveself-expressivepresencetoothers,betweenthe"I"andtheworld,bothpersonalandsubpersonal,betweeninward-facingself-possessionandoutward-facingopennesstotheother.And,paradoxically,themoreintenselyIampresenttomyselfatonepole,themore

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intenselyIampresentandopentoothersattheother.Andreciprocally,themoreImakemyselftrulypresenttotheothersasan"I"orself,themoreImustalsobepresenttomyself,inorderthatitmaybetrulyIthatispresenttothem,notamask.

Thesamecreativetensionexists,bytheway,inthemostfundamentalrelationshipofall,thatofthepersontobeingitself.ForthemoreIbecomeawareofmyselfasrelatedbyintelligenceandwilltothewholeorderofbeingasintelligibleandgood,themoreIcometounderstandmyselfasahumanperson,asembodiedspirit,or"spirit-in-the-world";andreciprocally,themoreIcometotakepossessionofmyselfasperson,themoreIwakeuptomyinnateopennessandorientationtothelimitlesshorizonofbeing.Onceagain,tobeistobesubstance-in-relation.

Againstthisrichbackgroundofcontemporaryphenomenology'sdescriptionofpersonasrelational,letusnowreturntothemetaphysicalrootsofthepersoninbeingitselfastheactofexistence(esse),inthehopeofunderstandingmoredeeplythisinnatedriveofthepersontowardjoiningwithotherbeingsinthecommunityofrelations.

Inthefirstpartofthelecturewedevelopedthedynamic,self-communicating,relationalaspectofeveryrealbeingbecauseofitsactofexistence

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(esse).ButpersonforSt.Thomas,aswehaveseen,isthehighest,mostintenseexpressionoftheperfectionofbeing.Thereare,ofcourse,varyinglevelsofperfectionwithintheorderofpersonalbeingitself,oncewehavecrossedthethresholddividingitfromthesub-personal.Weknowofthree:InfinitePerfection(God),finitepurespirits(angels),humanbeingsasembodiedspirits.Itfollows,then,thatallwehavesaidaboutthisself-communicatingaspectofbeingappliesinthefull-est,mostdevelopedwaytotherealmofpersons.

Thus,apersonalizedbeingmustobeythebasicdyadicontologicalstructureofallbeing,thatis,presenceinitselfandpresencetoothers.Buttheoutgoing,self-expressive,self-communicating,relationalaspectmustbeanequallyintrinsicandprimordialaspectofeverypersonasisitsinteriorityandself-possession.Andalthoughthereisapriorityoforderofthelatterovertheformer,stilleachaspectisofequalworthandvalue.Tobeapersonistobeintrinsicallyexpansive,orderedtowardself-manifestationandself-communication.ThisisthedecisiveadvanceovertheAristoteliansubstance,whichwasindeed,asnature,orderedtowardactionandreception,but,asform,wasorientedprimarilytowardself-realization,thefulfillmentofitsownperfectionasform,ratherthansharingwithothers.TheNeoplatonicdynamismoftheself-diffusivenessof

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thegoodastakenoverbySt.Thomasisneededtoexpandthisorientationtowardactionbeyondtheself-centeredviewpointofformtowardsthewiderhorizonofotherpersonsandtheuniverseasawhole.TodojusticetoAristotle,hehimselfworkedthisinpracticeintohisphilosophyofman,atleastpartially,inhisnotionsoffriendshipandthepolis,thecity-state,asthenaturallocusofhumanflourishing.Buthehadnodeepmetaphysicalgroundingofthisinhismetaphysicsofformandsubstanceandhisseparatedspiritualsubstances,thecelestialPrimeMovers,areeacheternallylockedinsolitaryself-contemplation.Thisintrinsicexpansivenessofthepersontowardsactionandtherelationalityflowingfromit,notjustforself-fulfillmentbutforcommunicatingone'sownrichnesstoothersbothrootedintheexpansivenessofexistenceasintensiveactopenupanewperspectiveforviewingthemeaningoftheperson,intheuniverse.Wearemovingtowardsametaphysicsoflove.

Letusexploremoreindetailthisrelationalaspectofthehumanperson,beginningfromthebottomup.Theinitialrelationalityofthehumanpersontowardstheouterworldofnatureandotherpersonsisprimarilyreceptive,inneedofactualizingitslatentpotentialitiesfromwithout.Thehumanpersonaschildfirstgoesouttowardstheworldaspoor,asappealinglybutinsistently

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needy.Theprimaryresponsepartneristhemother,whomeetsthegrowingperson'sneedsideallywithcaringlove.Firstsherespondstothephysicalandbasicpsychicneeds,thenslowlydrawsforthovertheearlyyearstheactiveinterpersonalresponseofthechildasanItoherselfasThou,byheractiverelatingtothechildpreciselyasalovingItoaunique,special,andbelovedThou,notjustasausefulorinterestingobjectorthing,oranotherinstanceofhumannature.JohnMacmurrayhasbeautifullydescribedtheprocessofpersonalization,ofdrawingoutoflatentpotentialitytheself-consciousawarenessandactive-interpersonalresponseofthegrowingchild-person,firstbythemotherorhersurrogate,thenbythefather,thewholefamily,theneighborhoodcommunity,theschool,etc.

47

Thusthereceptivedimensiondominatesatfirstinthedevelopmentofthehumanpersontofullself-possessionandself-manifestation.Thentheactive,freelyinitiatedresponsesideemergesmoreandmoreintofullself-consciousactuality,enablingus,asweapproachpersonalmaturity,toadvanceparipassuwithbothsidesofourbeing,givingandreceiving,eachsupportingandbeingsupportedbytheothers.Thuswearecaughtupin,andgiveconsciousexpressionto,thegreat,ongoing,alternating,dyadicrhythmofallexistentialbeing:initselfandtowards-others,as

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thoughthewholeuniverseitselfwereonegreatrhythmofbreathinginandbreathingout.Theself-consciousnessofahumanperson,then,doesnotstartoffinfull,luminousself-presence.Itbeginsratherinakindofdarkness,astateofbeinginpotencytowardknowingallbeings,inacttowardnone.Toactualizeitselfitmustfirstopenitselftotheworldofothers,bewakedupbytheiractiononitanditsownactiveresponse.Onlythen,throughthemediationoftheother,canitreturnfullytoitself,asSt.Thomasputsit,todiscoveritselfasthisuniquehumanperson.

48Andthisprocesscancometofruitiononlybyactivelyengagingininterpersonalrelationswithotherhumanpersonslikeme,whotreatmeasaThouinaninterpersonalistsocialmatrixofI-Thou-Wethatconstitutesthehumancommunity.Animalsareincapableofthistotalreturntoselftobecomeself-conscious.Hencetheycannotbepersons;theycannotsay"I."

Allthisprocessofinteraction,ofgivingandreceiving,whichconstitutesthe"breathingofbeing,"wemightsay,necessarilyspinsoutawholewebofrelationalityinalldirections,growingmoreandmoreintricateasthelivesofbothindividualpersonsandwholecommunitiesevolve.Tobeapersonistoberelated.Thetwo,asinallbeing,areinseparablethoughnotsimplyreducible.Theparticularindividualsorthingsto

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whichIaminfactrelatedinmylifemayindeedbeaccidental(thoughnotall,Ibelieve):butthefactthatmybeinganditsfulfillmentareandmustberelationalisintrinsicandessentialtomyverybeingandpersonhood.AsCharlesDavishasputitaptly:

Man'struesubjectivityisnottheself-sufficientindependenceofanisolatedmonad,butaself-possessedopennesstotheplenitudeofbeing.Asanembodiedsubjectivity,theselfparticipatesintheplenitudeofbeingonlyinandthroughtheworldwithwhichitisbodilyone.

49

Alltherichphenomenologicalanalysesofourtime,suchasofMerleau-Pontyonourbeing-in-the-worldthroughthebody,andoftheinterpersonalistsoninterpersonaldialogue,arewelcomeheretofillinourgeneralsketch.

Letusturnnowtothemoreactivesideoftherelationaldimensionoftheperson,namely,itsself-communicativeside.Clearlythereisanacquisitivesidetoourgoingouttoothers,becausewearepoorandseekingourself-fulfillment.Thatisalltooobviousonthehumanscene.ButinSt.Thomas'smetaphysicsofexistentialbeingthereisalsoamoregenerousdrivetowardself-communicationofone'sownbeingbecauseitispositivelyrichacarry-overfromtheold

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Neoplatonicself-diffusivenessofthegood.Allbeingsbelowthehumanmanifestthis,aswehaveseen,atleastinsharingenergyinsomeform.Andsincethisself-communicationisacommunicationofbeinginsomeway,andbeingandgoodnessareconvertibleforAquinas,suchaself-communicationalwaystendsinsomewaytowardthegood,towardsharingthegoodthatthecommunicatorpossesses.Nowwhenthisintrinsicdynamismtowardself-communicationisrealizedonthelevelofpersonalbeingassuchitturnsintoaself-conscious,freeself-communication.Inaword,itturnsintoloveinsomeform.Despitealltheconflictingdriveswithinourflawedhumannature,itisstillconnaturalforahumanpersontobealover,togoouttowardsotherswelove,sharingwhatwehaveandwishingthemthegoodtheyneedfortheirownflourishing,fortheytooaregoodbyaparticipationinbeingsimilartoourown.

Tobeanactualizedhumanperson,then,istobealover,tolivealifeofinter-personalself-givingandreceiving.Personisessentiallya''we''term.Personexistsinitsfullnessonlyintheplural.AsJacquesMaritainputsitwithprofoundmetaphysicalandexperientialinsightinoneofhismostluminouspassages:

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Thusitisthatwhenamanhasbeenreallyawakenedtothesenseofbeingorexistence,andgraspsintuitivelytheobscure,livingdepthoftheSelfandsubjectivity,hediscoversbythesametokenthebasicgenerosityofexistenceandrealizes,byvirtueoftheinnerdynamismofthisintuition,thatloveisnotapassingpleasureoremotion,buttheverymeaningofhisbeingalive.

50

Thussubjectivityrevealsitselfas"self-masteryforself-giving...byspiritualexistinginthemannerofagift."51

SotooanothercontemporaryThomist,whohastunedinpowerfullytothedynamic,relationalsideofbothbeingandperson,NorbertHoffman,speakseloquentlyof"thismovementofthepro,thisself-opennesstotheother...[as]theprimalmysteryandthefirstofallimpulsesintheheartofbeing.Allofitsown,andnotbecauseofsubsequentdetermination,beingpositsitselfascommunicatio;itsessentialformiscalled'love.'"52Hoffmanrightlytracesthisintrinsicpropertyofallbeings,andevenmoreofpersons,backtoitsultimatesourceindivinebeingitself,whoseverynature,asrevealedtousintheChristian-doctrineofGodasTriunelypersonal,turnsouttobeself-communicative,interpersonallove.Weshalldothesamelater.

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Justwhatisit,wemightask,thatapersoncommunicatesinbeingself-communicative?Weexchange,ofcourse,allkindsofmaterialgoods.Butforgivingtobetrulypersonalized,agiftmustproceedfromthedeeperlevelsofthepersonasperson,thatis,asintellectuallyself-consciousandfree,inaword,fromthespiritualrootsoftheperson.Whatthepersonreallyhastogive,therefore,isfromitsspiritualtreasury,fromthetwogreatinnerresourcesthatIwouldsummarizebroadlyaswisdomandlovewisdomincludingthewholeareaofknowledgefrompracticalknow-howtothehighestspeculativeandspiritualwisdom;loveincludingthewiderangeofpossibleloverelations.Botharemediated,ofcourse,inendlesslydiversewaysthroughthebodyandothermaterialsymbols.Insum,whatonepersoncanreallygiveofitselftoanotherreallycomesdownto:wisdom,love,thejoyoftogethernessbothinsharedactionandsimplelovingco-presenceorcommunion,andthecreativeexpressionofallthisinthemanywaysappropriatetoanembodiedspirit.

Thisexpansivedriveofthehumanpersontowardsotherstendstoflowovernaturally,ifnotblocked,intotheformationofallkindsofhumanbonds,usuallymoreorlessinterlacedwithneed,butnotexclusivelyso.Andthesebondsinturncoalesceasinthewholesubhumanworldtoo,intolargerinterlockingsystems,whichamong

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humanswecallcommunity.Herethewholephilosophyandpsychologyofhumancommunityfindsitsplacetoworkoutthedetails,whichIcannotdohere.LetmereferhereonlytotheprofoundandcreativeworkdonebyMaryRousseauonthepersonalistphilosophicalfoundationsofhumancommunityinherrecentbook,Community:TheTieThatBinds.Thereshefindsthelivingrootsofeveryviablehumancommunityinsomekindofcommunionoflove,involvinganaltruisticcomponentofself-giving,evenself-forgettingloveoffriendshiparatherdaringmoveinsocialphilosophy,itseemstome.SheandIwouldagree,Ithink,thatallbeingtendsultimatelytowardscommunion,flamingupintoconsciousnessinpersons.

53

Onthispointthereisnoneedtodoa"creativecompletion"ofSt.Thomas.Intreatingoftheperfectionoftheuniverseasawhole,heaffirmsquiteexplicitly,inagreatsweepingcosmicvision,thatthewholeuniverseofsubrationalbeingsexistsforthesakeofmakingpossibleandnurturingthelifeofrationalbeings,andthatthefinalperfectionofthelatteristhe"communication"(communicatio)betweenrationalbeingsthemselves,inaword,thecommunionofpersons,firstinthislifeandtheninfullcompletenessinthenextlifebycommunionwithGodandthecommunityofalltheblessed.Inaword,thefinal

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goalandperfectionofthewholeuniverseis,literally,thecommunionbetweenpersons,whointurngatherupthewholeuniverseintheirconsciousnessandloveandthusleaditbacktoitsSource.

54

ItisalreadywellknownthatThomasspeaksofthepowerofthefinitemind,includingthehuman,togatherupand"inscribethewholeorderoftheuniverse"intheunityofitsownconsciousness,"asaremedyforitsfinitude."Butitisnotaswellknownthathealsowentfurtheranddeclaredthatbecauseofthebondoftherestoftheuniversewithrationalbeingsasitsfulfillment,itispossibletolovewiththealtruisticloveofcharitynotonlyotherpersonsbutthewholematerialuniverseitself!Thenewperspectiveopenedonecologyandcarefortheearthisarichone.Itishardtoconceiveofamoreradicallypersonalizeduniversethanthis.55

Andtheremarkableparadoxinallthisisthatwedonotloseourself-identityandself-possessionaswebecomeabsorbeddeeplyincommunionandcommunity.Belongingtoanauthenticcommunitydoesnotsubmergethefreeselfbutliberatesit,nourishesitasitsnaturalenvironmentandendsupbringingustoknowourownuniqueindividualityevenmorekeenly.(Inauthenticcommunitycan,however,alltooeasilysubmergeanddiminishtheselfanditsdignity,asweallknow.)

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Manysocialthinkerstodayfeelthatthetrulysuccessfulcorporationsandbusinessesoftomorrowwillbethosewhohavelearnedthislessonwell.KarlRahnerhasexpressedpowerfullythisvitaltensionandcomplementaritybetweenpersonandcommunityinthelightoftheuniversaldynamicsofallbeing:

Atfirstsightoneisinclinedtosaythatanythingthatexistspossessesitsownpeculiarity(anddifference)ininverserelationtoitsunitywith,itsbondwithwhatisotherthanitself;that,inotherwords,itdecreasesinselfhoodthemoreitisboundupwithsomethingelse,whileanygrowthindistinguishingselfhoodinvolvesadecreaseinunityandrelationshiptoanythingotherthanitself.Itisnoexaggerationtosaythatthiserror,seeminglysuchaself-evidenttruth,theapparentcontradictionbetweenall-embracingunityandindividualuniqueness,liesattherootofalltheerrorsandheresiesthathaveariseninthestudyofrelationships,ofsocialbeing.Andyetevenatthelowestsubhumanlevel,ifwelookatitproperly,weseethatitisnotso.Somethingthatismerelyseparatedfromsomethingelseisneitherreallyanythingforitself(doesnotreallypossessanythingforitself)norreallyonewithanythingelse....Hence

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thetruelawofthingsisnot:themorespecialanddistinctincharacterthemoreseparated,isolatedanddiscontinuousfromanythingelse,butthereverse:themorereallyspecialathingis,themoreabundanceofbeingithasinitself,themoreintimateunityandmutualparticipationtherewillbebetweenitandwhatisotherthanitself.

56

Tobe,therefore,itfinallyturnsout,istobe-in-communion,orifyouwish,tobe,inthefulldeploymentofitsactuality,istocommunewithone'sfellowexistents,andthemostintenseandluminousmanifestationofthisshinesforthinthelifeoftheperson,asself-conscious,free,communionwithotherpersons.Wherethisismissing,theauthenticactualizationofthepersonwillbemoreorlessseverelystuntedordistortedbyineffectivesubstitutes(power,possessions,etc.).Thereisnoviablesubstituteforcommunion;thisisthelawofbeingitself.

5.ReceptivityasComplementarytoSelf-Communication

Thereremainsonelastpiecetobedevelopedinthemetaphysicsofbeingandthepersonasself-communicative.Thisistheothercomplementarysideofthemetaphysicsofbeing,andespeciallytheperson,asactive,expansive,self-communica-

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tingasidethathasnotfoundexplicitdevelopmentatall,asapositiveperfectionofbeing,inthemetaphysicsofSt.ThomasandThomismingeneral,sofarasIknow,althoughitiscertainlyimplicitinhisphenomenologyoffriendship.Iamspeakingofreceptivityasapositiveperfectionofbeing.

Alreadyinthefirstpartofthislecturewetookupthepointbriefly,asanecessarycomplementtotheself-comunicativeaspectofallbeing.Ifthereistobeeffectiveself-communicationofanybeing,theremustbeacorrespondingreceptivityforitsomewhereinbeing,otherwisetheprocesswouldbeabortedfromthestart.Inaword,therecanbenogivingwithoutreceiving.Ordinarilymetaphysicians,includingSt.Thomas,followingtheleadofAristotle,haveidentifiedreceptivitywiththedeficiencysideofbeing,i.e.,withpoverty,potentiality,apriorlackthatislaterfilledup.Pureactualityseemstoexcludereceptivity,asindeeditdoesforAristotle.

Thereisnogreatharmperhaps,inlookingatthesubhumanworldthisway,sincethereissomuchtruthinitduetotheubiquitouselementofchange,passagefrompotentialitytoact,thatisalwaysinvolvedinthatdimensionofbeingthougheventhereonesuspectsthatthatisnotthewholestoryintheworldofthenewphysics.Butonceonecrossesthethresholdintopersonal

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being,thepicturebeginstochangesignificantly.Onceonebeginstoanalyzelove,inparticularthehighestmodeoflove,theloveofpurefriendship,itisclearthatmutualityisoftheessenceofthislove.Friendshipmeansessentiallythatone'sloveisaccepted,joyfullywelcomedbyanother,andreturnedinkind,andthesameistruereciprocallyfortheotherpersonwithrespecttome.Receptivity,therefore,ispartoftheessenceofthehighestlove.

Heretheontologicalvalueofreceptivity,asnotadefectorinferioritybutapositiveperfectionofbeing,emergesmoreandmoreclearlyintothelight.Thereisindeedasideofimperfectionincluded,insofaraschangeisinvolved,thatis,apassagefrompriornon-possessionofmyfriend'slovetolaterreceivingit,orfrompotentialitytoact.Butifwecarefullyanalyzethis,itbecomesclearthatthisimperfectionissolelyduetothechangeortemporalaspect,nottotheverynatureofreceptivityassuch,whichatthelevelofpersonalloveisnotpassivityatallbutanactive,welcomingreceptivity,thatispurelypositiveinnature,arelationofacttoactratherthanofacttopotency.Receptivityandpassivityarenotidentical.AsGerardO'Hanlonputsitadmirably:

Thisisshownmostclearlyatthetopofanascendingscaleofsubject/objectrelationshipsinthecreatedspherewhenone

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arrivesattheinterpersonalrelationshipbetweentwosubjects,attheheartofwhichisawelcoming,activereceptivity....thehigherupthescaleofcreatedrealityonegoesthemorethispassivity(inthesenseofanactivereceptivity)increases,andthemoreitmaybeseen,inthecaseofhumaninterpersonalencounter,asaperfection.

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Tomakethisclear,allwehavetodoistoremoveinthoughttheaspectofmotionandchange.ThusifpersonAtimelesslygivesperfectionXtopersonB,thenBdoesnotfirstlackperfectionandthenlaterreceiveit,butalwayspossessesitinact.AndifweaddthatBreceivesXinequalfullnesstoA'spossessionofit,thennopotencyisinvolvedatall.ThereisonlythepossessionofperfectionXplusthepurelypositiverelationshipofactive,gratefulwelcomingofitasagiftfromA.Inaword,theloverelationship,ifproperlyunderstood,opensupthecapitalmetaphysicalandpsychologicalinsightthattobegiftedandtobegratefulareinthemselvesnotasignofinferiorityordeficiencyatall,butpartofthesplendorandwonderofbeingitselfatitshighestactualization,thatis,beingascommunion.Inaword,self-communicationandreceptivityaretwocomplementaryandinseparablesidesofthedynamicprocessofbeingitself,implicitinSt.

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Thomas'sownnotionofesseasprimalexpansiveactandperfection.

Iwouldbethefirsttoadmit,however,thatonecannotfindtheabovedevelopmentatallexplicitlyinSt.Thomas'smetaphysics,andafortiorinotinAristotle's.ThatiswhyIspokeofthislectureasa''creativecompletion''ofSt.Thomas.Wheredoesthisnewinsightcomefrom?IadmitthatIhaveneverdevelopeditbeforeinmyownwritingsonSt.Thomas,norhaveIseenitinotherThomists,thoughIamopentocorrectionhere.ProcessthinkerslikeHartshorne,Cobb,andFordhavebeennudgingmetowardsitforyears,andIhavebeennibblingsympathetically,butcautiously,becauseIcouldnotgetthemetaphysicalrootsclear.Buttheprincipalcatalyticagent,towhichIamhappytoadmitmyfullindebtedness,istheprofoundanddaringspeculationoftheSwissCatholictheologian,HansUrsvonBalthasar,ontheChristiannotionofGodaspersonallyTriuneandasthesuprememodelofwhatitmeanstobe.

58Forherewedohaveacase,transcendingourownhumanexperience,butrevealedtousbytheSourceitself,ofwherebeingasreceptivityispresentintheSonandtheSpiritatitsmostintense,asapureperfectionofexistenceatitshighest,andhenceofabsolutelyequalontologicalworthandvaluewithbeingasself-communicative.ForitispartoftherevealeddoctrineofGodas

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TrinitythattheSecondandThirdPersonsareofabsolutelyequalontologicalperfectionastheFather.ThuswithintheunityoftheSupremeBeingtheFatherissubsistentSelf-Communication,whiletheSonissubsistentReceptivity(theHolySpiritaswellinitsownuniquemode),butbothaspectsareequallyvaluableandintegraltowhatitmeanstobeatitsmostintense.Thehighestinstanceofbeingisaunitythatisnotsolitary,likePlotinus'sOne,butCommunion.

HereweseeinthemoststrikingwayhowaspecificallyChristianphilosophycanfruitfullyshedlightonaphilosophicalproblemitself,bydrawingonRevelation.ThelightfromRevelationdoesnotoperatestrictlyasthepremiseforaphilosophicalargument,properlyspeaking,butoperatesasopeningupforreflectionanewpossibilityinthenatureandmeaningofbeingthatwemightneverhavethoughtofourselvesfromourlimitedhumanexperience,butwhich,onceopenedup,issoilluminatingthatitnowshinesonitsownasaninsightintothenatureofbeingandpersonsthatmakesmanythingssuddenlyfallintoplacewhosedepthswecouldnotfathombefore.MoreandmoreinrecentyearsIhavecometorealizethatthedoctrineoftheTrinityisauniquelypowerfulsourceofilluminationinboththephilosophyofbeingandthephilosophyoftheperson.Wedonot

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havetimeheretodevelopthenumerousfruitfulimplicationsofthedoctrineoftheTrinityasaparadigmforhumanrelationsincommunity,asanumberofcontemporaryChristianthinkersarenowdoing.Appreciatingmorefullythecomplementaryvaluesofbothmasculineandfeminineisonlyoneoftheseimplications.

Wearenowinapositiontostepbackandviewthiswholeanalysisoftheexpansive,self-communicativeaspectoftheperson(andofbeing)inanewlight.Wehavetriedtoshowsofarhowthedynamismofself-communicationispartoftheverynatureofbeingandsooftheperson.Butthemetaphysicianwouldliketoprobefurther,ifhecan,intowhyallthisshouldbethecase.Ithinkwenowhavetheanswer:thereasonwhyallbeing,andallpersonspreeminently,aresuchispreciselybecausethatisthewaytheSupremeBeing,theSourceofallbeing,actuallyis,and,sinceallcreaturesandinaspecialwaypersonsareparticipationsandhenceimagesoftheirdivineSource,thenitfollowsthatallcreatedbeings,andmoreintenselypersons,willmirrorinsomecharacteristicwaythedivinemodeofbeing.AsthedoctrineoftheTrinityreveals,God'sverynatureistobeself-communicativelove."Godislove,"St.Johntellsus.Andthewonderfulconsequenceisthatwecannowseethatitisoftheverynatureofbeingassuch,atitshighest,i.e.,asper-

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sonal,tobesuch.Thisiswhatitreallymeanstobeatitsfullest:tobecaughtupinthegreatdynamicprocessofself-communication,receptivity,andreturnthatwehavecalledcommunion.ForthatisthewaytheSourceofbeingsisandwe,hiscreatures,cannotbuttendtobelikeourSourceasfaraswecan.Itisfightingourowndeepestdrivetotrytoliveotherwiseandstillbecomeauthentic,fulfilledpersons."Letusmakemantoourimageandlikeness,"asGenesistolduslongago.Ourwholedestinyistofulfilltheimagelatentwithinusanddrawitout,astheGreekFathersputitbeautifully,intomanifestlikeness.

Itisworthnotinghowfarthisconceptionofthehumanpersonisfromtheexcessivelyautonomous,individualisticoneofJohnLockeandsomanymodernWesternpoliticalthinkerssinceDescartes,wheretheprimaryvalueisnotputonrelationshipandcommunionbutonself-sufficiencyasfaraspossible,protectionofone'spersonandpropertyfromtheintrusionsofothers,etc.Thesethingsareindeedimportant,uptoapointinarealisticviewofhumansocietyasitis,withallitsimperfections.Butthereisaradicalchangeofperspectivewhenthesebecomeparamountandovershadowtheinterpersonalsharingdimension.Inaword,itisimpossibletomakejusticealonethefoundationforaviablesocial

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order.Onlyfriendship,altruisticloveofsomekind,cansupplythepositivecohesiveenergyrequired,asSt.Thomashimselfmaintains.

Beforepassingontothenextsection,Iwouldliketohighlightbrieflyoneaspectoftheexpansive,self-communicativeaspectofthepersonwehaveoutlinedabove.Itispartoftheoverallexpansivemovement,butdeservesspecialattentionforitsimportanceinthecomingtoself-knowledgeandself-actualizationoftheperson.

Thisistheaspectofthepersonasself-manifesting,self-expressive.Allthroughoutbeing,thedrivetowardsactionincludesadrivetowardself-revelation,self-manifestation,self-expressionthroughaction.Everyactioninsomewayisself-revelatoryoftheactivecenterfromwhichitproceeds.AsSt.Thomastellsusoverandover,theoperationofabeingmanifestsitsexistenceandpointsout(indicat)itsnatureoressence.

59Thesubstantialformsofthingsinthemselvesarehiddenfromus,buttheyshineforththroughthedoors(ostia)oftheiraccidentsandoperations.60OnemightwellsaythatactionanditsimplicationsistheprimarykeytothewholeepistemologyofAquinas.Allknowledgeoftherealforhimisaninterpretationofaction.IknowmyownselfbecauseandinsofarasIact.Iknowotherthingsbecause,andinsofaras,theyactonme,withalltheimplicationsthereof.Thecuttingofthebridge

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ofactionastheself-revelationofbeingis,tomymind,thesinglegreatestflawinmodernclassicalepistemologyfromDescarteson,culminatingdisastrouslyintheepistemologyofImmanuelKant.

Sotooevenmoresofortheperson.Itisconnaturalforus,givingfullexpressiontothedynamismofexistenceflowingthroughusatitsmostintenseaspersonalized,toreveal,manifest,expressourselvestootherpersons,tomakemanifestwhoweare,whatwebelievein,standforetc.,inaword,"ourstory."OnlywhenweexpressourselvestoothersincludingGod,ofcourse,whoisinfinitelyself-expressiveinhisWord,theSon,andtheHolySpiritcanwecometoknowourownselvesfully.Aswementionedearlierinspeakingofself-possession,wedonotstartoffinluminousself-understandingbutmustgoouttotheworldandotherpersonsfirst,thenreturntoknowourselvesbyreflectingonouractions,whetherandhowtheyexpresswhoandwhatwereallyareorwouldliketobe.

Sinceitisthenature,then,ofallbeingtorevealandexpressitself,itseemsthatifwedonotdothis,ifwekeepourinteriorselveslockedupwithinusunexpressedtoanyone,ourverybeingwillbediminished."Everyrealsubstanceexistsforthesakeofitsoperations,"St.Thomastellsus,whichare"thegoalandperfectionofthe

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substanceitself."

61Whatwedonotexpressinanywayfromourinnerbeingwilltendtogetsedimentedover,sinkfurtherandfurtherintoobscurity,sothatfinallyitbecomesnolongeravailabletousevenwithin,andbecomesasthoughitisnot.Orindeed,ifsomethingnegative,itcangrowintoamonster,corrodingusfromwithin.

Itisofgreatimportance,then,forahealthypersonaldevelopmenttofindsomeappropriatewayofexpressingtosomebodyallthesignificantlevelsofbeingandpersonalitywithinus,includingthedeepestandmostintimate.Infact,thisisoneofthethingsthatismostappreciatedandtreasuredwhenweshareitwithotherswhenweshare"ourstory"withothers,andreceivetheirsinreturn.Paradoxically,itseemsthatwhatwedon'tshare,wetendtoloseholdof.Intherealmoftheperson,whatwedon'tgiveawaywecan'tholdonto.Someonemayobject,"IsharemydeepestsecretswithGod,andthatisenough."Thatiscertainlyanexcellentstart.Andintherealmofnegativesecretsitmaywellbeenough.Butintherealmofourpositiveriches,itstillseemstomebetter,moreinaccordwiththedriveofbeingitselfcoursingthroughus,togivealsosomeexpressiontothisinteriorworldinamannerappropriatetoourstatusasembodiedspirits,i.e.,bysomesensibleorexternallyexpressedsymbol,

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wordorotherwise.Thushumanbeingshavealwaystendedtocometogethertoexpressthedeepestlevelwithinthem,theirreligiousbeliefs,bysharedliturgicalworship,symbolicbyessence.

Authenticself-expression,however,doesnotmeanjustthatwedoalotoftalking.PsychologiststellusthatAmericanstendtoberoughly75%extroverts,25%introverts.Soitseemsalittleharderforustotalkaboutdeepprivatethingswithinusthansomeothers.Butitisimportanttomakearealefforttodoso,sothatnothingofmajorsignificancewithinus,especiallyallourpositiveaspirations,remainstotallyunexpressed.

Whyitshouldbethatway,thatself-possessionmustkeeppacewithself-expression,isoneofthedeepmysteriesofbeing.AgainthemostilluminatingexplanationcomesfromtheChristianrevelationoftheTrinity.ItisthecasethattheSupremeSourceofallbeingispreciselythatway.TheFatherexpresseshimselfwithtotalinfinitefullnessinhisSon,theWord,andbothagainintheHolySpirit.ItistheverynatureofGod,thesupremeexemplarofwhatitmeanstobe,tobeself-expressive.Andthatiswhywe,hisimagesmustbealso,ifwetooaretobeandbepersonsfully.Theimageinuscriesouttobemademanifest.

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6.PersonalBeingasSelf-Transcending

Wenowcometothelastofthethreephasesofpersonaldevelopment,andtheonemostshotthroughwithmysteryandparadoxbutalsowithsplendor.Thisistherequirementthatthefullydevelopedpersonbeself-transcending.HerewecanpickupSt.Thomasagainwithouttoomuchcreativecompletionrequired,sincemuchofthispointhasalreadybeenexplicitlydevelopedbyhim,orisevidentlyimplicitinmuchthathehassaid,andneedsonlyforthepartstobedrawntogetherintoawhole.

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Alreadyinthefirstsectionofthislectureonbeingasdynamic,expansiveactwebrieflyindicatedhowallexistingbeingstendtoreachbeyondthemselvestoformlargerunities,etc.,andinasensehoweveryfinitebeing,asparticipatingimperfectlyintheInfiniteGood,tendsimplicitlyinsomewaytoimitateandmovetowardtheInfiniteGoodinitsownappropriateway,insofarasitslimitingessenceallows,althoughonlypersonalbeing,asspiritual,canattaindirectunionwiththisgood.Nowweconsiderthisgreathiddeninnermovementofallcreatedbeingasitburstsintofullexplicitconsciousnessasself-consciousandfreeonthelevelofperson.Itisherethatweseeclearlythefullmeaningofthewholerestlessmovementofthecosmosupthroughevolutiontowardmanandbeyondtowardthe"Omega

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Point,"asTeilharddeChardinputsit.For,asThomasBerryexpressesiteloquently:"Manisthatbeinginwhomthegranddiversityoftheuniversecelebratesitselfconsciously."

63Wehavetimehereonlytosketchtheoutlinesofthisrichdimensionofself-transcendence,whichmovesfinallyfromthearticulationofmetaphysicsintothesilenceofmysticism,andlinksupThomisticmetaphysicsandphilosophicalanthropologywithallthegreatspiritualtraditions.

Thereisfirstaverywidemeaningtotheterm"self-transcending,"accordingtowhichanypersonwhogoesoutofhimselftorelatehimselftoanotherinknowledgeorlovecanbesaidtobeself-transcendinginahorizontalsense.Itisreallyonlyanothertechnicaltermfortherelationofintentionalitytowardanotherthanoneself,atermbroughtinbytheexistentialists(Heidegger,Sartre,etc.),butwhosecontentisreallyasoldastheancientandmedievalintentionalityanalysisofknowledgeandlove.Allknowingandlovingofanotherisinthissenseatranscendingofone'sownselfandlimits.Thismeaningisnotourconcernatpresent,importantthoughitisforthefullanalysisofthelifeofpersonalbeing.

Thenthereisthemorerestrictedsenseofthetermaccordingtowhicheverytimewereachouttoloveandcareforanotherfortheother'sownsakewearetranscendingourselves,leaving

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behindourownnaturalself-centerednesstoputourcenterofattentioninanother.Allauthenticfriendshipandloveofbenevolenceisaself-transcendingactinthissense.Importantasitis,IdonotthinkIneedtodwellatlengthonthispoint.Ibelieveitisclearenoughtoallofusthatnoonecanreachmaturedevelopmentasapersonwithouttheexperienceofopeningoneself,givingoneselftoanotherinself-forgettingloveofsomekind.Tobeatrueself,onemustsomehowgooutofoneself,forgetoneself.Thisapparentparadoxisanancientoneandhasbeennotedoverandoverinthevariousattemptstoworkoutphilosophiesofloveandfriendshipdowntheages.St.Thomasdevelopsitsuccinctlybutclearlyinhisanalysisofnaturalfriendshipandsupernaturalcharity.

Justhowtoresolvethisparadoxandrenderintelligiblethegoingoutofoneselfasnecessarytobefullyoneselfisaprofoundanddifficultphilosophicalproblem,atleasttoresolveconceptually.St.Thomas'ssolutionliesalongthelinesofparticipationandsimilitude.Firstbecauseweparticipateinthesamehumannaturewithotherhumanpersons,secondlybecauseweallshareinthecommonbondofexistencethatbondstogetherallrealexistents,andfinallybecauseweareallimagesofGod,bearingthestampofthesameoriginalSource,thepuresubsistentfullness

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ofexistence,werecognizeadeepnaturalaffinitybetweenourselvesandothersasthoughtheyweresomehowotherselves,complementarycompletionsofourownlimitedbeingastheinnatedesireunfoldswithinustopossesswithintellectandwillthewholeinfiniteplenitudeofexistencethatwecannevercapturewithinthelimitsofourownfiniteessencesbyourselves.Itisourimplicitloveoftheinfinitethatgroundsallourloveoftheimperfectandincompleteimagesthatareallfinitebeings.

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Another,andmoredynamic,aspectofthesolution,stemmingfromourperfectionratherthanourimperfection,isthatasimagesofGodwetoomustimitateinourownwaytheecstatic,outgoingself-sharingofGodasInfiniteGood.PersonaldevelopmentinacreatedpersonistobecomemoreandmorelikeGod.Andsincetheself-diffusivenessoftheGoodinasupremelypersonalbeinglikeGodisnothingelsethanlove,thenGodisLove,theinfiniteLover,andwetoo,ashisimagesmustbelovers.Sotheultimatemysteryofbeingturnsouttobethattobeistobealover,aswedevelopedearlier.

Icoulddevelopthisrichveinfurther.Butimportantasitis,IbelieveitisalreadyfamiliarenoughtoyousothatIcanpushontoexploreself-transcendenceatitsmostradicalandintenselevel,wherethemysteryandparadoxofpersonal

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beingbecomemostprofound,liberating,andbeautiful.Thisinvolvesaprofound,abidingshiftintheattitudeofapersontowardtheworld,amovementofself-transcendencenotjustinahorizontalbutinaverticalsense.

WhatIamtalkingaboutisaradicaldecenteringofconsciousnessfromselftoGod,wherethemainfocusofourconsciousinterestandconcernisnolongerourselvesandourownself-development,eveninthegoodsenseofthisterm.Wearedrawnoutofourselves,callednowtofocusontheGreatCenterbeyondusalsowithinus,ofcoursetotakeasourowncentertheOneCenterandSourceofthewholeuniverse,ofallbeingandgoodness,theGreatSelf,ifyouwish.Thecentralfocusofmyconcernisnownotjustwithmygoodorthatofmyfamily,friends,etc.,buttheGoodinitselfandthegoodofthewholeuniverseasseenfromGod'spointofview.Inaword,wetakeonaGod'seyeviewofallthings,seeingthemasheseesthemintheorderedunityofbeingasawhole,andlovingthemallashelovesthemintheorderedunityofgoodnessasawhole.EvenmyownselfInowlove,nolongerastheimplicitcenteroftheuniverse(whichisatfirstournaturalattitudeeachpersonisthecenteroftheworldforhimself),butonlyasknownandlovedbyGod,inmyplaceinthewholeschemeofthings.Inaword,Iknowandlove

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myselfasGodknowsandlovesme.AndasaresultIopenmywholebeingtotheGreatCenter,sothatitcanactoutitslifeofcreativelovethroughme.Thisdecenteringofself,thisputtingofforlossofself,asithasbeencalledinmanyspiritualtraditions,turnsoutthentobecome,inamarvelouslivedparadox,anewfindingofone'strueselfatadeeperlevel.AsSt.Paulputitwithlapidarydensity,''Ilive,nownotI,butChristlivesinme''(Gal2:20).(Fromthisitshouldbeclear,pacetheBuddhists,thatthe"self"thatisputoffisnottheradicalontologicalself,buttheself-centeredself,theself-centeredmodeofconsciousness.)

Whatisthedynamobehindthisecstaticdecenteringmovement?ItisthepulloftheInfiniteGood,drawingthewholepersonasfinitespirittowardthetotalfulfillmentitlongsfor,atfirstimplicitly,finallymoreexplicitly,byunionwiththeInfiniteGood.Thisisthedeepfinalitybuiltintotheverynatureofeveryfinitebeingasspirit,endowedwithintellectandwill,whichcanbesatisfiedonlybythetotalplenitudeofbeingastrue(intelligible),good,andbeautiful.AlthougheveryfinitebeingimplicitlytendstowardtheInfiniteGoodbyimitatingandimagingitinsomeway,andthereisalsoclearlyanimmenseinnergropingmovementofthematerialworldupwardstowardspiritthroughevolutionamovement

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itselfnotexplicablebychancestillonlyaspiritualbeingcanpickupthisontologicalstriving,turnitintoself-consciouslove,andcarrytherestoftheuniversewithitallthewaytodirectpersonalunionwiththeInfiniteGoodthatisthelodestarofallbeing.

Thusthereisalwaysanexpansivedrivewithintheactofexistencewhereveritisfound.WherefoundininfinitefullnessinGod,ittendstopouroverecstaticallyintimeless,perfect,lovingself-communicationwithinthedivinenatureitself,intheimmanentdynamicofthethreedivinePersons,calledbytheFatherscircumincessio("circularmovement"orprocessionwithin):fromtheFathertotheSontotheHolySpirit,thenbackagainthroughtheSontotheFather,inanintense,timeless,alwayscompletedyetalwaysgoingon,ecstasyofintercommunion.Thenthisinnerfullnesspoursoveragainfreelytoshareitsgoodnessinfinitecreation.Thisistheoutgoingimpetusofbeing.ThentheinfiniteSourcedrawsallcreaturesbacktoitselfbythepullofthegoodworkingproportionatelywithinthenatureofeach,sincenofinitenaturecanactuallyexistwithoutitsnature(asexistent,possessingitsownactofesse)beingintrinsicallyfinalizedtowardthegood.ThisiswhatanaturemeansforSt.Thomas.Thusthereisagreatdouble"movement"intheuniverseofactualbeingfromtheSourceoutwardtowardcre-

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ationandfromcreationbacktowardsitsSource.St.Thomascallsthisthegreatcircleofbeing(circulatioentium),theexodusoftheManyfromtheOne,andthereturnhomeagainoftheManytotheOne.

65Beingisalwaysintrinsically"onthemove,"itseems,bothwithinandwithoutGod.Weasfinitepersonsactuallymanifestbothaspects,boththeecstaticsharing,inimitationofourSource,becausewearerich,andtheecstaticgoingoutofourselvesinlongingsearchforfulfillment,becausewearepoor.

OnceourturningtowardtheSource,theGreatCenter,hasbecomefullyconsciousandfreelychosen,sothatwetakeitexplicitlynowastheCenterofourownlivesinverticalself-transcendence,aprocessBernardLonergancallsfallinginlovewithGod,thenatthispointthenaturalprocessofself-developmentofthepersonundergoesakindofreversal.Althoughthephasesofhumandevelopmentarebynomeanswatertight,rigidlydemarcatedfromeachotherinalinearsequence,stillthemainthrustofdevelopmenthasbeenuptonowfrombelowupwards:fromchildhoodtomatureadulthood,advancingthroughgrowingself-possession,activeself-communication,andself-transcendenceonahorizontalleveltowardsotherhumanbeings.Butaswemovemoreandmoreintothephaseofverticalself-transcendence,puttingoffourself-centered

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consciousnesstoopenuptheGreatCenteranditstransformingpower,thenaprofoundreversalinthemovementofself-developmenttakesplace:itnowflowsprimarilyfromabovedownwards,transformingusfromabove.AsLonerganputsit:

Suchtransforminglovehasitsoccasions,itsconditions,itscauses.Butonceitcomesandaslongasitlasts,ittakesover.Onenolongerisone'sown.Moreover,inthemeasurethatthistransformationiseffective,developmentcomesnotmerelyfrombelowupwardsbutmorefundamentallyfromabovedownwards.Therehasbegunalifeinwhichthehearthasreasonswhichreasondoesnotknow.Therehasbeenopenedupanewworldinwhichtheoldadage,"Nothingislovedunlessitisfirstknown,"yieldstoanewtruth,"Nothingistrulyknownunlessitisfirstloved."ItissuchtransforminglovethanenablesPaultosay:"ThelifeInowliveisnotmylife,butthelifewhichChristlivesinme"(Gal2:20).

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Somethinglikethishasbeentaughtinallthegreatspiritualtraditions.Jesushaswarnedusthat"onlyhewholoseshimselfwillfindhimself."OneofthecentralteachingsoftheBuddhaisthe"no-self"doctrine,which,ifwegetbehinditslatermetaphysicalinterpretations,seemstohavemeant

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primarilyaspiritualattitudeofradicalselflessness,suchthatthelettinggoofselfmysteriouslyreleasesthespringsofdeep,universalloveandcompassionforalllivingthings,eventhoughnomentionismadeofahigherSelfordivineprinciple.InHinduAdvaitaVedanta,theAtmanorindividualselffinallyletsgotheillusionofitsseparatenessandbecomesonewiththeAtmanorGreatSelf.TheSufimysticsbecomesointoxicatedwiththeloveofGodthattheybegGodto"takeawaythisIthatstandsbetweenmeandThee."

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Thistypeofverticalself-transcendenceisobviouslynottheordinarymodeofconsciousnessofeverypersonwhohasreachedpsychologicalmaturity,thoughmanymoreslipquietlyintoit,Isuspect,thanareself-consciouslyawareofit.Itisaphaseinthejourneytowardfullself-developmentasapersonthatusuallyemergessomewheretowardmid-life,thoughforsomewhoareparticularlygenerousandspirituallyawakeitcanbewovenintotheirlivesearlier,orevenbeconcentratedinadramaticconversion-typeexperience.Butmoreordinarily,asCarlJunghassoinsightfullyoutlinedinhistheoryofindividuationandintegration,thefirstpartofaperson'slifeisfocusedprimarilyonone'sownself-development,onthediscoveryandactualizationofone'sownbasicpotentialitiesandskills,onaffirmingoneself

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andestablishingone'spositionintheworld,inaword,onacquiringastrongandsecuresenseofselfandwhatitcando.Butoncethissenseofselfandwhatitcandoissecurelyestablished,somewherearoundthemid-pointofourlife'sjourney,sometimesearlier,sometimeslater,akindofcallcomestousfromourowndepthsorbeyondsometimesclear,moreoftenobscure.Wecometorealizethatourself-developmentcannotgoontofulltermifwecontinuelivingthesameway.Tomoveonfurthersomeradicalshiftoffocusmusttakeplace.Thisisthecalltoradicalself-transcendence,toletgoofourownselvesascenterofinterestandtakeontheGreatCenterasourownnewcenterofconsciousnessandopenourselvestoletitslifeflowthroughusandexpressitselfmoreandmorefullyinourlives.Aprofoundtransformationofourlivesnowoccurs,sothatwebegintoshineforthmoreandmoreasimagesofGod'sownlovingpresencemakingitselfknownonearth.Andnowourself-communicationtoothersbecomes,mysteriously,moreandmoreofaGod-communicationthroughus.

Thismovementtowardsself-transcendence,however,isnotanautomaticone.Someheedthecallandkeepgrowing,discoveringtheirdeeperor"trueselves"intheprocess.Somedonot;theystagnate,wonderwhatiswrongwiththemnowthattheoldwaysofself-fulfillmentnolonger

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seemtoworkaseffectivelyasbefore;theybecomerestless,wanderonthehorizontallevellookingfornewchallenges,newstimulithatwillfillthemysteriousvoidtheyfeeldeveloping,butavoidingtheshifttoanewself-transcendinglevelofconsciousnessthatwillallowthemtomoveforwardagain.Othersmoreorlessconsciouslyanddeliberatelyclingtenaciouslytotheirself-centeredego,forfearofgivingup"beingincharge"oftheirlivesandsurrenderingtheirwillstoanother,withtheattendantimplicationsfortheirlife-styletowhichtheyhavebecomeattached;thustheypositivelyblocktheflowoftheTranscendentCenterinthemandthroughthem,withthefinalconsequenceofstagnationorperhapsevendisintegrationoftheself-developmenttheyhaveachieved.

Whyisitthatsuchaparadoxicaldecenteringandlettinggoofselfontheconsciouslevelisnecessaryinorderthatanyfinitepersonmaybeabletogoontohisorherfullself-development?Canphilosophybeofanyhelptoushere?Ithinkitcan.Theanswer,insofarasitcanbeconceptualized,liesinthenatureofspiritualintellectandwillasdynamicfacultiesorientedbyabuilt-innaturaldrivetowardthefullnessoftheirformalobject,beingandgoodnessassuch.

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Everycreatedspiritualintellect,angelic,human,orwhatever,isendowedaccordingtoSt.Thomas,witharadicalinnatedrivetowardthewholeofbeing,theunlimitedhorizonofbeingasintelligible.NowsincetheSourceandfullnessofallbeingisInfiniteBeing,thereisineveryspiritualintellectanaturaldrivetoknowGodasSource,fullnessofbeing,andfinalgoalofallknowing,andalso,includedinthis,toknowallotherthingsfromhispointofview,ashehimselfis,anaturaldriveinusasimagesofGodtotranscendourownlimitedpointofviewinknowingandtakeonhistotaloneasfarasispossibleforus.

Sotoointheorderofspiritualwillthereisanaturaldrivetowardallbeingasgood,theunlimitedhorizonofgoodnessassuch.Nowheretoo,sinceGodistheSource,center,andfullnessofallgoodness,thereisanaturaldrivetolovehimasInfiniteGoodnessbeyondallothergoods,evenourselves,andalso,includedimplicitlyinthis,toloveallothergoodsashehimselflovesthem,fromhispointofview.Thuswearedrawntotranscendourownlimited,self-absorbedperspectiveoflovingtoloveandcareforthewholeuniverse,forthewholeorderofgoodsastheytrulyexistandarelovedbyhiminorderedunityaroundhimselfasCenter.Andthisincludeslovingmyownself,nolongerasthecenterofmyfocus,

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butasItrulyam,andamknownandlovedbyhim,withinthistotalorder.Inowwish,asfarasIcan,toputoffmyownandtakeonGod'spointofviewbyknowing,evaluating,lovingcaringforallthings,includingmyself,ashedoes.

Hereshinesforththemagnificent,liberatingparadoxofpersonaldevelopment:becausethepersonisendowedwithaspiritualintellectandwill,possessinganaturaldrivetowardtheinfinite,thefullnessoftruthandgoodness,theonlywayitcanreachitsownfullnessofperfectionasspiritispreciselytotranscenditsownandanyotherlimitedviewpointtotakeonthedivinepointofviewforknowingandlovingallthings,includingitself.Onlybyde-centeringourselves,transcendingourfiniteselves(inconsciousness,ofcourse,notinouressentialbeing)totakeontheInfiniteCenter,theauthenticCenterofallbeing,asourowncenterandperspectiveofknowingandlovingallthings,includingourselves,canwefullybecomeourowntrueselvesasembodiedspiritsandthusfulfillcompletelythepotentialitiesofpersonalbeingassuch.Thefullnessofpersonaldevelopmentturnsouttobealosingorlettinggoofoneselfthatissimultaneouslyandbythatveryfactanewfindingofoneselfatadeeperlevel.Self-transcendenceisthusoftheveryessenceofallpersonaldevelopmentatitshighest,whetherthepersoninvolvedidentifiesexplicitlyhisnew

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CenterasGodornot.Onlybyreachingbeyondthehumancanwesucceedinbecomingfullyhuman.Torefusetodosocondemnsustofallshortofthehumanitself.Tobeahumanpersonfullymeanstoself-transcendtowardtheInfinite.

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7.TheProblemofEvil

Sofarwehavepaintedwhatisadmittedlyaverypositive,optimisticviewofwhatitmeanstobeahumanperson.Thisisbecausewehavebeentalkingaboutthelinkbetweenpersonandbeing,andbeingitself,forSt.Thomas,insofarasitactuallyis,isalwayssomethingpositiveandgood.Andthesplendorofactualbeingdoesindeedshineforthatitsbrightestintheperson.Evilisalwaystheprivationinagoodbeingofsomegoodthatshouldbethere.Itistheholeinthecheeseofbeing,toputitinhomelyterms.Still,whatofalltheobviousevil,alienation,stunteddevelopmentweseeintheactualhumanworldaroundus?

Thisisalltooevident,andbringsintofocustheother,shadowsideofthecreatedhumanperson,whichmakesouractualhistoricalworldachiaroscurooflightandshadow,likeaRembrandtpainting.Thehumanpersonisendowedwithfreedom,henceisintrinsicallydefectible,capablenotonlyofrisingtotheheightsbutalsooffallingtothedepths.Thereforeallalongthewaythedrive

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towardpositive,idealdevelopmentbuiltintothenatureofthepersonasthestandard-bearerofbeingcanbeblocked,frustrated,sabotaged,bothfromwithinandatleastpartlyfromwithout.Thusinsteadofmatureself-possessionwecanhaveanegative,weak,alienatedself-image;insteadofresponsibleself-governmentwecanhavearetreatfrommoralresponsibility,lettingourwillsbeother-directedinsteadofinner-directed.Insteadoflovingself-communicationandsharingwecanhavefearful,self-enclosedsecretiveness,orahabitofgoingouttoothersonlytogetasmuchaspossiblefromthemordominatethemforourownadvancement.Insteadofauthenticself-transcendence,especiallyvertical,wecanhaveradicaluncaringself-centeredness,sothatinsteadofsettingourcompassongoinghometotheGreatCenterwecantakeasouronlyhomeourownneedy,lonelyselves.

ThehumanjourneytowardourauthenticHomeisonethatmustbefreelyundertakenandnavigated,withtheever-presentpossibilityofwanderingoffcourse,eithertemporarilyorperhapsevenpermanently.Reachinghomeingoodshapeisnotanautomaticprocess,butahigh-stakes,high-riskachievement.Butitdoesnotmakethejourneylessnobleaoneorthesplendorofthepersonaspinnacleofbeinglessbright.Andthereishelp,bothfromdownstairsandUpstairs,

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sothatthejourneyislessdauntingandshotthroughwithhope.

ConclusionWehavenowcometotheendofourjourneyofexplorationoftheprofoundlinksbetweenpersonandbeingforSt.Thomas.ProfoundlyinspiredbyThomas'sownexplicitmetaphysicsofbeingandtheperson,andgratefullystimulatedbytherichcontemporaryanalysesoftherelationalityandinterpersonalaspectsofhumanlife,plusrecenttheologicalspeculationontheimmenselyilluminatingimplicationsoftheChristianrevelationofGodasTrinity,wehaveattempteda''creativecompletion''ofSt.Thomas'sownwork.Thishasbeencarriedoutpartlybybringingtogethervariouspartsofhisthoughtwhichhehimselfdidnotexplicitlylinkupbutwhichseemtomeclearlyimplicitinthedynamismofhisthoughtandjustwaitingtobedone,althoughhehimself,byhistoricalchance,didnotgetaroundtodoingso.Occasionally,butrarely,wehavegonebeyondwhathehimselfseemsevenimplicitlytohavethought,butIbelieveliesinevitablywithinthedynamismofhisowninexhaustiblyrichmetaphysicsofexistential.being(esse)asexpansiveact.

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Thebasicstepsinthecreativeexplorationhavebeen:I.TheNatureofBeing,understoodwiththeactofexistence(esse)atitscore,asdynamic,expansiveact,firstpresentinitselfas"firstact,"thennaturallypouringoverina"secondact"topresentitselftoothersinself-expression,self-communication,etc.throughaction.Thisaction,whichputsitintouchwiththerestoftheuniverse,generatesawholewebofrelationsaroundit,outgoingandincoming,byinteractingwithothers.Thus,sinceanybeingreachesitsperfectiononlybyitsoperation,andallself-communicativeactiongeneratesrelations,relationalitybecomesanequallyprimordialdimensionofrealityassubstantiality.Allbeingstendtowardformingassociationswithothersintounifiedsystemsorcommunities.Thustobeistobeorientedtowardsrelationsandultimatelytowardscommunity.Thenewelementhereisthehighlightingoftherelationalaspectofbeing,toooftensubmergedinthetraditiontotheprimacyofsubstance.

II.TransfertothePerson.Sincethepersonisnotsomethingaddedontobeingfromtheoutside,butisthehighestperfectionandmostintenseexpressionofexistentialbeingitself,thepersontakesonmoreintenselythewholedynamismofexistenceasexpansive,self-communicatingact,nowraisedtotheorderofself-consciousnessandfreedom.Sothepersontoobecomesintrinsically

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oriented,towardsself-expressionandself-communicationtoothers,hencetowardsrelationsandcommunity,ultimatelytowardscommunion.Tobeapersonistobewith...,tobeasharer,areceiver,alover.UltimatelythereasonwhyallthisissoisthatthisistheverynatureoftheSupremeBeing,theSourceofallbeing,asrevealedtousintheChristiandoctrineofGodasthreePersonswithintheunityofonebeing,sothattheverybeingofGodistobeself-communicativelove.Thisdynamismisthenechoedinallofus,hiscreatures,andinapreeminentwayincreatedpersons.

ThustheChristianrevelationoftheTrinityisnotsomeabstrusedoctrinefortheologiansalonebuthasauniqueilluminatingpowerastothemeaningofbeingitselfwhichcarriesmetaphysicalvisionbeyondwhatwasaccessibletoitunaided.ThisisChristianphilosophyatitsmostfruitful.

Finallythethreebasicphasesofpersonaldevelopment,correspondingtotheattributesofexistentialbeingitself,areself-possession,self-communicationwithitscorollaryofactivereceptivityasapositiveperfectionofbeing,significantlyunderstressedbySt.Thomashimself,andself-transcendence.Tobeapersonistobeadynamicactofexistenceonthemove,towardsself-conscious,freesharingandreceiving,becomingalover,andfinallyalovertotallycenteredon

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InfiniteBeingandGoodnessitself,thefinalgoalofourjourneyasembodiedspiritstowardsbeing-as-communiontheverynatureoftheSourceofallbeing,andhenceofallbeingscreatedinitsimage.Perhapswecanriskhereafinalsummingupofallourexplorationintopersonandbeing:tobefullyapersonconsistsinlivingouttothefullthealternatingrhythmofself-possessionandopennesstoothers,or,asMaritainputit,"self-masteryforself-giving";foritisinthesparkthatpassesfromoneofthesepolestotheotherandbackagainthatliesthesecretofallauthenticpersonalgrowth,creativity,life,andlovethatmakethelivingpersonthesuprememanifestationandgloryofbeing.Wemightaddthatasthislifeunfoldsindepththetwopolescanevenmysteriouslycometointerpenetrateoneanother,withoutlosingtheirdistinctness.ThusitispreciselyandonlythroughthepersonthattheOneandtheManytheoldestandthemostprofoundmysteryofallbeingcanfinallybereconciled.Happyjourneytomyreaderstowardsthefullactualizationofyourowninestimablegiftofpersonhood!

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Notes1.Cf.theinterestingarticlebyRobertConnor,"Relation,theThomisticEsse,andAmericanCulture:TowardaMetaphysicofSanctity,"Communio17(1990),455-64,andotherpiecesinthesameissue.

2.JosefRatzinger,IntroductiontoChristianity(NewYork:Herder&Herder,1970),pp.132,137;alsothelongerdevelopmentin"ConcerningtheNotionofPersoninTheology,"Communio17(1990),438-54.

3.W.NorrisClarke,"ActionastheSelf-RevelationofBeing:ACentralThemeintheThoughtofSt.Thomas,"inLinusThro,ed.HistoryofPhilosophyintheMaking(Lantham,MD:UniversityPressofAmerica,1982),pp.63-80.

4.SummacontraGentesI,ch.43.

5.SummacontraGentesII,ch.7.

6.Depotentiaq.2,art.1.

7.SummacontraGentesIII,ch.64.

8.SummaTheologiaeI,q.19,art.2.

9.SummaTheologiaeI,q.105,art.5.

10.SummacontraGentesIII,ch.113.

11.EtienneGilson,BeingandSomePhilosophers(Toronto:PontificalInstituteofMediaevalStudies,1952),p.184.

12.GeraldPhelan,"TheExistentialismofSt.Thomas,"SelectedPapers(Toronto:PontificalInstituteofMediaevalStudies,1967),p.

77.

13.JacquesMaritain,ExistenceandtheExistent(GardenCity:Doubleday,1957),p.90.

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14.JosephdeFinance,S.J.,EtreetagirdanslaphilosophiedeS.Thomas(Rome:UniversitàGregoriana,1960).

15.Allthisisdevelopedmorefullyinmyarticle,"ActionastheSelf-RevelationofBeing,"seenote3.

16.Ihavedevelopedthisthememorefullyinmyarticle,"ToBeisToBeSubstance-in-Relation,"inMetaphysicsasFoundation:EssaysinHonorofIvorLeclerc(Albany:SUNYPress,1992).

17.JoselfPieper,TheTruthofAllThings,reprintedinLivingtheTruth(SanFrancisco:IgnatiusPress,1989),pp.83and82.

18.GerardO'Hanlon,S.J.,TheImmutabilityofGodintheTheologyofHansUrsvonBalthasar(NewYork:CambridgeUniversityPress,1990).Averyusefulcondensationofthebookcanbefoundinthesameauthor'sarticle,"DoesGodChange?HansUrsvonBalthasarontheImmutabilityofGod,"IrishTheologicalQuarterly53(1987),161-83.

19.SeethebeautifulsweepofchaptersdevelopingthisinSt.Thomas,SummacontraGentesIII,chs.16-21.

20.SummaTheologiaeI,q.29,art.3.

21.Cf.C.DeVogel,"TheConceptofPersonalityinGreekandChristianThought,"inJ.Ryan,ed.,StudiesinPhilosophyandtheHistoryofPhilosophy(Washington:CatholicUniversityofAmericaPress,1963),II,20-60.Seealsothefinearticle"Person"byM.Müller,A.LoisHalder,J.Moller(philosophy),A.Sand(Scripture),andK.Rahner(theology)inSacramentumMundi:AnEncyclopediaofTheology(NewYork:Herder&Herder,1969),IV,404-19.

22.St.Thomas'sbasicanalysisofthenotionofpersonanditstheologicalimplicationscanbefoundinSummaTheologiaeI,qq.29-43;DePotentiaq.9;DeUnioneVerbiIncarnati.SeealsoU.Degl'

Innocenti,O.P.,IlproblemadellapersonanelpensierodiS.Tommaso(Rome:PontificiaUniversitàLateranense,1967);J.Reichman,

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"St.Thomas,Capreolus,Cajetan,andtheCreatedPerson,"NewScholasicism33(1959),1-31;202-30.St.Thomasspeaksoftenof(existing)manasmasterofhimself(dominussui)throughhisfreewill:SummaTheologiaeI-II,q.6,art.2ad2;II-II,q.64,art.5,ad3;DeVeritateq.5,art.10.

23.SummaTheologiaeI,q.29,art.3.

24.SacramentumMundi(seenote21),p.404.

25.Seenote22.

26.Cf.J.Etzwiler,"ManasEmbodiedSpirit,"NewScholasticism54(1980),358-77;G.Verbeke,"Manasa'Frontier'accordingtoAquinas,"inG.Verbeke&D.Verhelst,eds.,AquinasandProblemsofHisTime(Leuven:LeuvenUniversityPress,1976),195-223;A.Pegis,St.ThomasandtheUnityofMan,inJ.McWilliams,ed.,ProgressinPhilosophy(Milwaukee:Bruce,1955),153-76.

27.SummaTheologiaeI.q.12,art.,12;q.43,art.7.

28.OntheinnatedynamismofthehumanspirittowardtheInfinite,cf.mybook,ThePhilosophicalApproachtoGod(Winston-Salem:WakeForestUniversityPubliscations,1980),Chap.1;J.O'Mahoney,TheDesireofGodinthePhilosophyofSt.Thomas(Cork-Dublin:UniversityofCork,1929);B.Lonergan,"TheNaturalDesiretoSeeGod,"inCollection(NewYork:Herder&Herder,1967),84-95.

29.SeethearticleofVerbeke,"Manasa'Frontier,'"citedinn.26.

30.Cf.E.Fackenheim,MetaphysicsandHistoricity(Milwaukee:MarquetteUniversityPress,1960);A.Maurer,St.ThomasandHistoricity(Milwaukee:MarquetteUniversityPress,1979).

31.DeVeritateq.1,art.9.

32.SummacontraGentesII,chap.66.

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33.JohnMacmurray,PersonsinRelation(London:FaberandFaber,1961).

34.Cf.DeDivisioneNaturae,I,11,inThomasTomasic,"NegativeTheologyandSubjectivity,"InternationalPhilosophicalQuarterly9(1969),411.SeealsothesuggestiveworkofF.Ulrich,HomoAbyssus(1962).

35.Cf.SummaTheologiaeI,q.87,art.1;DeVeritateq.10,art.8ad8.

36.St.ThomasdevelopsthisideaintheProemiumtoSummaTheologiaeI-II,onthereturnofmantoGodthroughthemorallife.

37.Cf.theinterestingtextofSt.ThomasinhisExpositioinPauliApostoliEpistolas:InIICor.3:17-18:"Whoeveractsofhisownaccordactsfreely,butonewhoisimpelledbyanotherisnotfree.Hewhoavoidsevil,notbecauseitisevil,butbecauseapreceptoftheLordprohibitsit,isnotfree.Ontheotherhand,hewhoavoidsevilbecauseitisevilisfree."

38.DeVeritateq.17,art.5ad4.

39.KarolWojtyla,"TheStructureofSelf-DeterminationastheCoreoftheTheoryofthePerson,"inTommasod'AquinonelsuoVIICentennario,CongressoInternazioaleRoma-Napoli(Roma:EdizioniDomenicaneItaliane,1974),40.

40.MaryClark,R.S.C.J.,"ThePersonalismofKarolWotyla,"UnpublishedLecturetoPersonalistDiscussionGroup,Philadelphia,1988,pp.2,26.

41.CharlesTaylor,SourcesoftheSelf:TheMakingoftheModernIdentity(Harvard:HarvardUniversityPress,1988),PartI.

42.JohnF.Crosby,"TheDialecticofSelfhoodandRelatednessinthe

HumanPerson,"ProceedingsofAmericanCatholicPhilosophicalAssociation(Washington,1992).

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43.KarlRahner,FoundationsofChristianFaith(NewYork:Seabury,1978),pp.30-31.

44.SummaTheoloigaeq.114,art.2ad1.

45.Cf.e.g.,MartinBuber,IandThou(NewYork:Scribner,1961);E.Mounier,Personalism(NewYork:Grove,1952);JohnMacmurray,PersonsinRelation(London:Faber&Faber,1961);ArthurLuther,"Marcel'sMetaphysicsofthe'WeAre,'"PhilosophyToday10(1966),190-203;AndrewTallon,"PersonandCommunity:Buber'sCategoryoftheBetween,"ibid.17(1973),62-83;J.Lotz,Ich-Du-Wir:FragenumdenMenschen(Frankfurta/M:Knecht,1968).

46.JosefPieper,TheTruthofAllThings,p.83.

47.JohnMacmurray,PersonsinRelation(London:Faber&Faber,1961).

48.DeVeritateq.1,art.9.

49.CharlesDavis,BodyasSpirit(NewYork:Seabury,1979),p.70.

50.JacquesMaritain,ExistenceandtheExistent(GardenCity:Doubleday,1957),p.90.

51.JacquesMaritain,ChallengesandRenewals(NotreDame:UniversityofNotreDamePress,1966),pp.74-75.

52.NorbertHoffman,TowardsaCivilizationofLove(SanFrancisco:IgnatiusPress,1985),pp.237-38,quotedintheinterestingarticlebyRobertConnor,"Relation,theThomisticEsse,andAmericanCulture:TowardaMetaphysicofSanctity,"Communio17(1990),455-64.

53.MaryRousseau,Community:TheTieThatBinds,ch.4:"TheRangeofCommunity."SeealsotheremarkablebookoftheGreekOrthodoxtheologian,JohnD.Zizioulas,BeingasCommunion(Creatwood,NY:St.Vladimir'sSeminaryPress,1985).Drawingupon

theTrinitarianmetaphysicsoftheGreekFathers,heconcludesthatbeingiscommunion.

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54.Cf.SummacontraGentesIII,ch.81;SummaTheologiaeI,q.65,art.2.SeetherichdevelopmentwithothertextsinOlivaBlanchette,ThePerfectionoftheUniverseaccordingtoAquinas(UniversityPark:PennStateUniv.Press,1992),ch.7:"TheOrderofReasonandIntelligence:CommunicationandKnowledgeasUltimatePerfection."

55.Ontheintellect,seeDeVeritateq.2,art.2;onthewill,seeDeCaritateart.7,andBlanchette,pp.317-19.

56.KarlRahner,ChristianCommitment(NewYork:SheedandWard,1966),pp.77-78.

57.GerardO'Hanlon,"DoesGodChange?HansUrsvonBalthasarontheImmutabilityofGod,"IrishTheologicalQuarterly53(1987),161-83,p.171.

58.Cf.GerardO'Hanlon,articlecitedinn.57above,andhisbook,TheImmutabilityofGodintheTheologyofHansUrsvonBalthasar(NewYork:CambridgeUniversityPress,1990).AkeytextofvonBalthasarhimselfisthisfromTheodramatik(Einsiedeln:JohannesVerlag,1983),IV,75:"Receiving(Empfangen)andlettingbe(Geschehenlassen)areasessentialfortheconceptofabsoluteloveasgiving(dasGeben)whichwithoutthereceptivelettingbe--andeverythingelsewhichbelongstolove:thegratefulowingofoneselfandtheturningbackofoneselftothegiver--wouldhavenocapacitytogiveatall."

59.SummacontraGentesII,ch.79,94.

60.SummaTheologiaeI,q.77,art.1ad7.

61.SummacontraGentesIII,ch.26;I,ch.45.

62.Equivalently,whenhespeaksofourlovingGodmorethanself:SummaTheologiaeI,q.60,art.5;I-II,q.109,art.3;II-II,q.26,art.3.

63.ThomasBerry,DreamingtheEarth(SanFrancisco:SierraClub,1988),p.198.

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64.Cf.RobertJohann,TheMeaningofLove(NewYork:Paulist,1966);RaymondMcGinnis,TheWisdomofLove.AStudyinthePsycho-MetaphysicsofLoveaccordingtotkePrinciplesofSt.Thomas(Rome:OfficiumLibriCatholici,1951).

65.Cf.InISent.,d.14,q.2,art.2:''Intheemergenceofcreaturesfromtheirfirstsourceisrevealedakindofcirculation(circulatio),inwhichallthingsreturn,astotheirend,backtotheveryplacefromwhichtheyhadtheirorigininthefirstplace.''

66.BernardLonergan,"ChristologyToday:MethodologicalReflections,"inAThirdCollection(NewYork:Paulist,1985),p.77.

67.ThusIbnArabi,theSufimystic,describesthepassingawayoftheego-selfinthecontemplationofthedivinebelovedthroughtheimageofthepolishedmirror:whentheself"passesaway"theheartofthedevoteebecomeslikeaperfectlypolishedmirror,sothatthemirroritselfisnolongerseen,butonlytheimageofthedivinebeloved.Cf.MichaelSells,"IbnArabi'sPolishedMirror:PerspectiveShiftandMeaningEvent,"StudiaIslamica,forthcoming.

68.LouisDupré,TranscendentSelfhood(NewYork:Seabury,1976),wherehemakesthispoint,that"itisthenatureoftheselftobealwaysmorethanitself."

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TheAquinasLecturesPublishedbytheMarquetteUniversityPressMilwaukee,Wisconsin53233UnitedStatesofAmerica

#1St.ThomasandtheLifeofLearning.JohnF.McCormick,S.J.(1937).ISBN0-87462-101-1

#2St.ThomasandtheGentiles.MortimerJ.Adler(1938).ISBN0-87462-102-X

#3St.ThomasandtheGreeks.AntonC.Pegis(1939).ISBN0-87462-103-8

#4TheNatureandFunctionsofAuthority.YvesSimon(1940).ISBN0-87462-104-6

#5St.ThomasandAnalogy.GeraldB.Phelan(1941).ISBN0-87462-105-4

#6St.ThomasandtheProblemofEvil.JacquesMaritain(1942).ISBN0-87462-106-2

#7HumanismandTheology.WernerJaeger(1943).ISBN0-87462-107-0

#8TheNatureandOriginsofScientism.JohnWellmuth(1944).ISBN0-87462-108-9

#9CicerointheCourtroomofSt.ThomasAquinas.E.K.Rand(1945).ISBN0-87462-109-7

#10St.ThomasandEpistemology.LouisMarieRegis,O.P.(1946).

ISBN0-87462-110-0

Page124

#11St.ThomasandtheGreekMoralists.VernonJ.Bourke(1947).ISBN0-87462-111-9

#12HistoryofPhilosophyandPhilosophicalEducation.EtienneGilson(1947).ISBN0-87462-112-7

#13TheNaturalDesireforGod.WilliamR.O'Connor(1948).ISBN0-87462-113-5

#14St.ThomasandtheWorldState.RobertM.Hutchins(1949).ISBNO-87462-114-3

#15MethodinMetaphysics.RobertJ.Henle,S.J.(1950).ISBN0-87462-115-1

#16WisdomandLoveinSt.ThomasAquinas.EtienneGilson(1951).ISBN0-87462-116-X

#17TheGoodinExistentialMetaphysics.ElizabethG.Salmon(1952).ISBN0-87462-117-8

#18St.ThomasandtheObjectofGeometry.VincentEdwardSmith(1953).ISBN0-87462-118-6

#19RealismandNominalismRevisited.HenryVeatch(1954).ISBN0-87462-119-4

#20ImprudenceinSt.ThomasAquinas.CharlesJ.O'Neil(1955).ISBN0-87462-120-8

#21TheTruththatFrees.GerardSmith,S.J.(1956).ISBN0-87462-121-6

#22St.ThomasandtheFutureofMetaphysics.JosephOwens(1957).

ISBN0-87462-122-4

Page125

#23ThomasandthePhysicsof1958AConfrontation.HenryMargenau(1958).ISBN0-87462-123-2

#24MetaphysicsandIdeology.WilliamO.Martin(1959).ISBN0-87462-123-2

#25Language,Truth,andPoetry.VictorM.Hamm(1960).ISBN0-87462-125-9

#26MetaphysicsandHistoricity.EmilL.Fackenheim(1961).ISBN0-87462-126-7

#27TheLureofWisdom.JamesD.Collins(1962).ISBN0-87462-127-5

#28ReligionandArt.PaulWeiss(1963).ISBN0-87462-128-3

#29St.ThomasandPhilosophy.AntonC.Pegis(1964).ISBN0-87462-129-1

#30TheUniversityinProcess.JohnO.Riedl(1965).ISBN0-87462-130-5

#31ThePragmaticMeaningofGod.RobertO.Johann(1966).ISBNO-87462-131-3

#32ReligionandEmpiricism.JohnE.Smith(1967).ISBN0-87462-132-1

#33TheSubject.BernardLonergan,S.J.(1968).ISBN0-87462-133-X

#34BeyondTrinity.BernardJ.Cooke(1969).ISBN0-87462-134-8

#35IdeasandConcepts.JuliusR.Weinberg(1970).

ISBN0-87462-135-6

#36ReasonandFaithRevisited.FrancisH.Parker(1971).ISBN0-87462-136-4

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#37PsycheandCerebrum.JohnN.Findlay(1972).ISBN0-87462-137-2

#38TheProblemoftheCriterion.RoderickM.Chisholm(1973).ISBN0-87462-138-0

#39ManasInfiniteSpirit.JamesH.Robb(1974).ISBN0-87462-139-9

#40AquinastoWhitehead:SevenCenturiesofMetaphysicsofReligion.CharlesE.Hartshorne(1976).ISBN0-87462-141-0

#41TheProblemofEvil.ErrolE.Harris(1977).ISBN0-87462-142-9

#42TheCatholicUniversityandtheFaith.FrancisC.Wade,S.J.(1978).ISBN0-87462-143-7

#43St.ThomasandHistoricity.ArmandMaurer,C.S.B.(1979).ISBN0-87462-144-5

#44DoesGodHaveaNature?AlvinPlantinga(1980).ISBN0-87462-145-3

#45RhymeandReason:St.ThomasandModesofDiscourse.RalphMcInerny(1981).ISBN0-87462-148-8

#46TheGift:Creation.KennethL.Schmitz(1982).ISBN0-87462-149-6

#47HowPhilosophyBegins.BeatriceH.Zedler(1983).ISBN0-87462-151-8

#48TheRealityoftheHistoricalPast.PaulRicoeur(1984).

ISBN0-87462-152-6

#49HumanEndsandHumanActions.AlanDonagan(1985).ISBN0-87462-153-4