June 30, 2017 | by admin
By David Fleischacker
I am aware of at least two theological teachings that make significant use of the notion of indwelling. The first deals with the indwelling of God in the soul, and most would think of the indwelling of the Holy Spirit. The second deals with the mutual indwelling of the Father, Son, and Holy Spirit. To indwell is a profound notion, and I think Lonergan can help us unpack it.
In volume 2 of the Triune God–the one on systematics–and in a number of other places, Lonergan writes about how the known is in the knower, and the beloved in the lover. It is this type of presence and consciousness that articulates what happens to us when we know and love God, and each other.
To grasp the full scope of this, one must fully break with the extroverted notion of knowing. In the extroverted notion, the object remains “outside” of the knower, and hence love of the object also is perceived as a love of that which is outside of one. But once one shifts to the interior nature of the act of understanding that has been affirmed true in judgment, then that which is understood indwells in the human subject. This indwelling takes place because understanding and knowing (Judgment) is isomorphic with the form and act of the reality understood and known. When the judgment is not merely a judgment on the correctness of understanding (eg. understanding the nature of democracy), but rather is a judgment of fact (eg. this is a democracy), then the reality thus known as fact indwells in the knowing of the knower. It is a presence of the reality that constitutes the realization of the subject. The “other” really is in one, and even more precisely, constitutive of one.
Then, with this cognitive indwelling, there arises the possibility that the reality can dwell within the very orientation of one’s capacity for self-transcendence. This is what it means for something known to dwell in one’s heart. This is the more complete realization of indwelling.
Existentially we have all experienced this indwelling at some point in our lives. When we have first fallen in love, witnessed the birth of one of our children, or said yes at one’s wedding, one has experienced an indwelling. The same experience happens when a loved one dies. We feel like we have died. The basis of these experiences is the nature of how realities come to dwell in each of us. This is a profound reality.
When we turn to faith, and to a Transcendent being, we then begin to realize the greatest meaning and character of indwelling. The mystics are some of the most articulate, but because few have glimpsed such a level of indwelling, few have any insight into what they mean. Individuals like Saint Theresa of Avila, Saint John of the Cross, or more recently, Saint Theresa Benedicta (Edith Stein) give us glimpses into the way that God lives at the center of the human soul (this by the way is explained in understanding the transcendental notions and how these notions are created participations in unrestricted intelligibility and intelligence, being and rationality, goodness and responsibility), and that our journey to God is simultaneously a journey into the authentic self. But to travel this route, much has to be purified and opened up, something which the mystics can teach us far beyond what one finds in Lonergan. But using Lonergan’s call for interiority analysis can help to further clarify this journey within an explanatory context. One can link the Christian mystics to Lonergan’s way of self-appropriating our cognition, our volition, and most profoundly our capacity for self-transcendence as it culminates in a state of being in love with God. This would allow one to develop an explanatory account of indwelling. Here, all that I have done is given a few clues.