A Guide to Writing Theology of Energy

A Guide to Writing Theology of Energy John Cheng Wai-leung Researcher at the Fu Jen Faculty of Theology June 19, 2011 PREFACE This Theology of Energy or Energies, as we know it, is a new renewing theology put together for the evangelical purpose of the Catholic Church. Apparently, one can easily make many mistakes in writing and developing this innovative enterprise. Therefore, it is vital that a certain fundamental guide is inscribed, however tentative by nature. For this reason, this outline --- imperfect as it is --- may need to be upgraded again and again in the future, as novel unexpected situations would emerge. ULTIMATE GOAL Faithful to the Magisterium of the Church of Christ which subsists in the Catholic Church governed by the successor of Peter and by the bishops in communion with him (LG 8), this Theology of Energy or Energies is a contemporary renewing theology. In terms of a new paradigm of energy --- a term comparable to the all-inclusive Chinese cultural paradigmatic term qi which is increasingly translated as energy by many scholars today --- this Theology aims only at renewing the traditional teachings of the Church. It is hoped, therefore, that Theology of Energy would serve humbly as an eye-opener, helping many present members, past members, and non-members of the Church to appreciate, even as never before, various mysteries of the Catholic faith with some greater complexity, clearer perception and deeper feeling. In this way, many would come away, too, with a new depth, a new joy, and a new confidence in discovering or rediscovering the Catholic faith. At the same time, the divine light, grace or Energy of Christ may shine more brightly over the face of the Church (LG 15) --- as a people brought into unity from the unity of the Father, the Son and the Holy Spirit (LG 4) --- on her way to bring the whole human family into Heaven, for the purpose and glory of the Most Holy Trinity reaching out ad extra from uncreated eternity. 1

FUNDAMENTAL CONTENTS Taking Jesus Christ as the one and only one universal Savior and Mediator between God and humanity (LG 1), this Theology of Energies, as the name indicates, studies different energies and their interrelation theologically, in particular the six types of energies listed as follows: (1) The Uncreated Divine Energy of God, based on the sacred tradition of Eastern Orthodoxy --- i.e., the Eastern Christian tradition which Blessed Pope John Paul II regarded as one of the two vital lungs of the Church (beside the Western Christian tradition) with which the universal Church of Christ must constantly breathe (Ut unum sint, 1995); (2) The human energy of a human being, to which the traditional Chinese culture among others could contribute much; (3) The saintly energy of a saintly human person, like that of Our Heavenly Mother and all the Saints in Heaven to which both Eastern and Western Christian traditions can offer much inspiration; (4) The angelic energy or light of a Holy Angel, as witnessed by varying holy Biblical evidences; (5) The diabolic energy of a devil, as affirmed inter alia by both Christian and Chinese traditions; and (6) The physical or material energy as taught by general physics and common sense. Above all, understanding God s grace as God s Energy, this Theology accentuates the all-permeating omnipresence of God s Uncreated Divine Energy, as an attempt to bring forward the indispensable mystery of salvation with regards to eternal life. Indeed, what will it profit a person if he gains the whole world but loses his eternal life (cf. Lk 9:25; Mt 16:26)? Succinctly, respecting for example the ultimate themes about eternal life, one may say that Heaven is where God s omnipresent Divine Energy is infinitely and eternally activated. Hell is where our personal experience of this Divine Energy is infinitely and perpetually blocked by the forever un-sanctifiable energies and their sources, i.e., the everlastingly un-divinizable devils and humans. Further, Purgatory is where post-mortem sinful human energies and their 2

sources are being purified or divinized once for all for their eternal entrance into Heaven. Finally, earth is where humans are invited to be increasingly sanctified and filled with God s Divine Energy, being progressively purified from diabolic and sinful human energies. Moreover, in addition to the ten Commandments of God, this Theology takes on the seven Sacraments, as well as other beliefs and practices of the Catholic Church. In terms of various energies aforementioned, this Theology of Energies is seeking every opportunity to promote these efficacious mysteries of the Church. It pays special attention also to the three unique treasures of the Catholic faith, namely, the Holy Eucharist, Our Heavenly Mother, and the Pope as the vicar of Christ. Consistently, it is also encouraging both Christians and non-christians to be ever more divinized or transformed by God s omnipresent Divine Energy. For a panoramic view of the various themes which this Theology is engagingly interested in, one may visit the following website: http://catholic-church.org/grace/ecu/et-publications.htm. Further, for a general summary of what this Theology is all about, imperfect as it is, consult emeritus Prof. Aloysius Chang s time-tested paper 中國人的氣與神學上的幾個課題 (Zhongguoren di qi yu shenxue shang di jige keti/ The Chinese people s qi and several theological themes), as well as Vol.1 of A Handbook of Theology of Energy entitled Energy and Environment: The spiritual-human-material nexus (Lewiston, New York: The Edwin Mellen Press, 1993). BASIC METHODOLOGY Here the basic methodology for doing Theology of Energy is spelt out in terms of three appropriate As, i.e., proper awareness, attitude, and action. Proper Awareness As a whole, the development of this Theology of Energies can be divided into four general sections, i.e., (1) the doctrinal section, (2) the biblical and historical section, (3) the philosophical section, and (4) the spiritual and pastoral section. Naturally, it is crucial for an author working on these sections to have the gift of intellectual knowledge, the gift of sensitivity, as well as the practice of spirituality towards these energies as listed. As regards the gift of intellectual knowledge, except for the pastoral and spiritual section, it is fundamental that an author engaging in this venture should have a 3

doctoral degree, preferably in theology, philosophy or religion. As we know, sooner or later this no-nonsense new renewing Theology is going to be scrutinized without mercy by leading theologians and scholars of the Church. Failure to meet their minimum requirement of theological and philosophical scholarship would cause a chain of negative actions or reactions against this Theology. Hence, such a demand is reasonably necessary, knowing also that many well-educated readers will also be perusing the work(s) of this author. As an essential assistance, it is central that an author of this Theology be helped properly either by a co-author or an experienced theological advisor. Respecting the gift of sensitivity to the various types of energies, in particular that of God s Divine Energy, it is critical for a writer of this Theology of Energies to have some personal experience of God. In fact, St. Gregory of Palamas (c.1296-1359), an Eastern Orthodox archbishop and mystical theologian known as Doctor of God s Uncreated Energy, has distinguished three classes of people seeking a personal relationship with God: (1) those who possess direct personal experience of God s Divine Energies; (2) those who do not themselves enjoy such personal experience, but who believe and trust those who have it; (3) those who, lacking personal experience of their own, refuse to trust and learn from those who possess it. Indeed, only the third class is reproved by St. Gregory; the second class is praised for their humble and faithful trust; but it is the first class, those saintly mystics taught by God who know --- not from others but from their personal encounter with the God of Divine Energy --- which constitutes the most advanced theologians, being the real living witnesses to this Sacred Tradition in every age. 1 In other words, our sacred experience should consist with the Sacred Tradition of the Holy Bible and the Church of Christ. As regards the practice of spirituality, such a spirituality is understood as a systematic practice of and reflection on a prayerful, devout and disciplined Christian life which involves theological (including liturgical), scriptural, historical, psychological and social elements 2 towards the energy or energies which one has been given the gift of knowledge and the gift of sensitivity. In this way, one would begin to integrate comprehensibly and articulate applicably one s given knowledge and given sensitivity with respect to the type or types of energy under study. 1 Kallistos Ware, Tradition and Personal Experience in Later Byzantine Theology, Eastern Churches Review, Vol. 3, 1970, p. 139. 2 Gerald O Collins, S.J., and Edward G. Farrugia, S.J., A Concise Dictionary of Theology (New York and Mahwah, N.J.: Paulist Press, 1991), p. 228. 4

Proper Attitude As far as proper attitude is concerned, we believe that a prayerful, humble, and charitable attitude is indispensable for any person writing this Theology of Energy. The Holy Bible continues to remind us gently: Do not be deceived; God is not mocked, for you reap whatever you sow. (Gal 6:7) Indeed, our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against spiritual forces of evil in the heavenly places. (Eph 6:12) Pray without ceasing. (2Thess 17) Hence, any author who wants to learn from St. Paul to fight a good fight (2Tim 4:7) has to put on the whole armor of God, so that he or she may be able to stand constantly against the deceptive and devious wiles of the evil one (Eph 6:11). Thus, it is highly recommended that an author writing Theology of Energy would pray always. With respect to one s humility, an author of Theology of Energy should know that he or she is nothing but a humble servant of the Holy Spirit. As the Lord Jesus teaches us so significantly: When you have done all that you were ordered to do, say, We are worthless slaves; we have done only what we ought to have done. (Lk 17:10) As regards being charitable, a subservient instrument of the Lord and the Holy Spirit has to practice not only the First Greatest Commandment in loving God, but also the Second Great Commandment in loving others. The Lord Himself teaches us germanely: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbour as yourself. On these two commandments hang all the law and the prophets. (Mt 22:37-40) Proper Action With regards to the proper action or actual execution in writing this Theology of Energy, visit the website at http://catholic-church.org/grace/ecu/et-publications.htm. Simultaneously, it is hoped that an association of international Theology of Energy authors (abbreviated as AITEA) would be formed, even as a small informal group of friends interested in promoting this new renewing project for the blessing of many in the future both within and outside the Catholic Church. * * * * * * * * * 5