Aseitas—the English equivalent is a transliteration: aseity—simply means the power of a being to exist absolutely in virtue of itself, not as caused by itself, but as requiring no cause, no other justification for its existence except that its very nature is to exist. There can be only one such Being: that is God. And to say that God exists a se, of and by and by reason of Himself, is merely to say that God is Being Itself. Ego sum qui sum. And this means that God must enjoy “complete independence not only as regards everything outside but also as regards everything within Himself”
This notion made such a profound impression on me that I made a pencil note at the top of the page: “Aseity of God—God is being per se.” I observe it now on the page, for I brought the book to the monastery with me, and although I was not sure where it had gone, I found it on the shelves in Father Abbot’s room the other day, and I have it here before me.
I marked three other passages, so perhaps the best thing would be to copy them down. Better than anything I could say, they will convey the impact of the book on my mind.
When God says that He is being [reads the first sentence so marked]
and if what He says is to have any intelligible meaning to our minds,
it can only mean this: that He is the pure act of existing”.
Pure act: therefore excluding all imperfection in the order of existing. Therefore excluding all change, all “becoming,” all beginning or end, all limitation. But from this fulness of existence, if I had been capable of considering it deeply enough, I would soon have found that the fulness of all perfection could easily be argued.
But another thing that struck me was an important qualification the author made. He distinguished between the concepts of ens in genere— the abstract notion of being in general—and ens infinitum, the concrete and real Infinite Being, Who, Himself, transcends all our conceptions. And so I marked the following words, which were to be my first step towards St. John of the Cross:
Beyond all sensible images, and all conceptual determinations, God affirms Himself as the absolute act of being in its pure actuality. Our concept of God, a mere feeble analogue of a reality which overflows it in every direction, can be made explicit only in the judgement: Being is Being, an absolute positing of that which, lying beyond every object, contains in itself the sufficient reason of objects. And that is why we can rightly say that the very excess of positivity which hides the divine being from our eyes is nevertheless the light which lights up all the rest: ipsa caligo summa est mentis illuminatio.
His Latin quotation was from St. Bonaventure’s Itinerarium.
The third sentence of Gilson’s that I marked in those few pages read as follows:
When St. Jerome says that God is His own origin and the cause of His own substance, he does not mean, as Descartes does, that God in a certain way posits Himself in being by His almighty power as by a cause, but simply that we must not look outside of God for a cause of the existence of God.
I think the reason why these statements, and others like them, made such a profound impression on me, lay deep in my own soul. And it was this: I had never had an adequate notion of what Christians meant by God. I had simply taken it for granted that the God in Whom religious people believed, and to Whom they attributed the creation and government of all things, was a noisy and dramatic and passionate character, a vague, jealous, hidden being, the objectification of all their own desires and strivings and subjective ideals.
The truth is, that the concept of God which I had always entertained, and which I had accused Christians of teaching to the world, was a concept of a being who was simply impossible. He was infinite and yet finite; perfect and imperfect; eternal and yet changing—subject to all the variations of emotion, love, sorrow, hate, revenge, that men are prey to. How could this fatuous, emotional thing be without beginning and without end, the creator of all? I had taken the dead letter of Scripture at its very deadest, and it had killed me, according to the saying of St. Paul: “The letter killeth, but the spirit giveth life.”
I think one cause of my profound satisfaction with what I now read was that God had been vindicated in my own mind. There is in every intellect a natural exigency for a true concept of God: we are born with the thirst to know and to see Him, and therefore it cannot be otherwise.
I know that many people are, or call themselves, “atheists” simply because they are repelled and offended by statements about God made in imaginary and metaphorical terms which they are not able to interpret and comprehend. They refuse these concepts of God, not because they despise God, but perhaps because they demand a notion of Him more perfect than they generally find: and because ordinary, figurative concepts of God could not satisfy them, they turn away and think that there are no other: or, worse still, they refuse to listen to philosophy, on the ground that it is nothing but a web of meaningless words spun together for the justification of the same old hopeless falsehoods.
What a relief it was for me, now, to discover not only that no idea of ours, let alone any image, could adequately represent God, but also that we should not allow ourselves to be satisfied with any such knowledge of Him.
The result was that I at once acquired an immense respect for Catholic philosophy and for the Catholic faith. And that last thing was the most important of all. I now at least recognized that faith was something that had a very definite meaning and a most cogent necessity.
If this much was a great thing, it was about all that I could do at the moment. I could recognize that those who thought about God had a good way of considering Him, and that those who believed in Him really believed in someone, and their faith was more than a dream. Further than that it seemed I could not go, for the time being.
How many there are in the same situation! They stand in the stacks of libraries and turn over the pages of St. Thomas’s Summa with a kind of curious reverence. They talk in their seminars about “Thomas” and “Scotus” and “Augustine” and “Bonaventure” and they are familiar with Maritain and Gilson, and they have read all the poems of Hopkins—and indeed they know more about what is best in the Catholic literary and philosophical tradition than most Catholics ever do on this earth. They sometimes go to Mass, and wonder at the dignity and restraint of the old liturgy. They are impressed by the organization of a Church in which everywhere the priests, even the most un-gifted, are able to preach at least something of a tremendous, profound, unified doctrine, and to dispense mysteriously efficacious help to all who come to them with troubles and needs.
In a certain sense, these people have a better appreciation of the Church and of Catholicism than many Catholics have: an appreciation which is detached and intellectual and objective. But they never come into the Church. They stand and starve in the doors of the banquet—the banquet to which they surely realize that they are invited—while those more poor, more stupid, less gifted, less educated, sometimes even less virtuous than they, enter in and are filled at those tremendous tables.
When I had put this book down, and had ceased to think explicitly about its arguments, its effect began to show itself in my life. I began to have a desire to go to church—and a desire more sincere and mature and more deep-seated than I had ever had before. After all, I had never before had so great a need.
The only place I could think of was the Episcopal Church down the road, old Zion Church, among the locust trees, where Father had once played the organ. I think the reason for this was that God wanted me to climb back the way I had fallen down. I had come to despise the Church of England, the “Protestant Episcopal Church,” and He wanted me to do away with what there was of pride and self-complacency even in that. He would not let me become a Catholic, having behind me a rejection of another church that was not the right kind of a rejection, but one that was sinful in itself, rooted in pride, and expressed in contumely.
This time I came back to Zion Church, not to judge it, not to condemn the poor minister, but to see if it could not do something to satisfy the obscure need
for faith that was beginning to make itself felt in my soul.
It was a nice enough church. It was pleasant to sit there, in the pretty little white building, with the sun pouring through the windows, on Sunday mornings. The choir of surpliced men and women and the hymns we all sang did not exactly send me up into ecstasy: but at least I no longer made fun of them in my heart. And when it came time to say the Apostles’ Creed, I stood up and said it, with the rest, hoping within myself that God would give me the grace someday to really believe it.
The minister was called Mr. Riley. Pop had always called him “Dr. Riley” to his great embarrassment. Despite the Irish name, he detested Catholics, like most Protestant ministers. He was always very friendly to me and used to get into conversations about intellectual matters and modern literature, even men like D. H. Lawrence with whom he was thoroughly familiar.
It seems that he counted very much on this sort of thing—considered it an essential part of his ministry to keep up with the latest books, and to be able to talk about them, to maintain contact with people by that means. But that was precisely one of the things that made the experience of going to his church such a sterile one for me. He did not like or understand what was considered most “advanced” in modern literature and, as a matter of fact, one did not expect him to; one did not demand that of him. Yet it was modern literature and politics that he talked about, not religion and God. You felt that the man did not know his vocation, did not know what he was supposed to be. He had taken upon himself some function in society which was not his and which was, indeed, not a necessary function at all.
When he did get around to preaching about some truth of the Christian religion, he practically admitted in the pulpit, as he did in private to anyone who cared to talk about it, that he did not believe most of these doctrines, even in the extremely diluted form in which they are handed out to Protestants. The Trinity? What did he want with the Trinity? And as for the strange medieval notions about the Incarnation, well, that was simply too much to ask of a reasonable man.
Once he preached a sermon on “Music at Zion Church” and sent me word that I must be sure to be there, for I would hear him make mention of my father. That is just about typical of Protestant pulpit oratory in the more “liberal” quarters. I went, dutifully, that morning, but before he got around to the part in which I was supposed to be personally interested, I got an attack of my head-spinning and went out into the air. When the sermon was being preached, I was sitting on the church steps in the sun, talking to the black-gowned verger, or whatever he was called. By the time I felt better, the sermon was over.
I cannot say I went to this church very often: but the measure of my zeal may be judged by the fact that I once went even in the middle of the week. I forget what was the occasion: Ash Wednesday or Holy Thursday. There were one or two women in the place, and myself lurking in one of the back benches. We said some prayers. It was soon over. By the time it was, I had worked up courage to take the train into New York and go to Columbia for the day.
II
NOW I COME TO SPEAK OF THE REAL PART COLUMBIA SEEMS to have been destined to play in my life in the providential designs of God. Poor Columbia! It was founded by sincere Protestants as a college predominantly religious. The only thing that remains of that is the university motto: In lumine tuo videbimus lumen—one of the deepest and most beautiful lines of the psalms. “In Thy light, we shall see light.” It is, precisely, about grace. It is a line that might serve as the foundation stone of all Christian and Scholastic learning, and which simply has nothing whatever to do with the standards of education at modern Columbia. It might profitably be changed to In lumine Randall videbimus Dewey.
Yet, strangely enough, it was on this big factory of a campus that the Holy Ghost was waiting to show me the light, in His own light. And one of the chief means He used, and through which he operated, was human friendship.
God has willed that we should all depend on one another for our salvation, and all strive together for our own mutual good and our own common salvation. Scripture teaches us that this is especially true in the supernatural order, in the doctrine of the Mystical Body of Christ, which flows necessarily from Christian teaching on grace.
“You are the body of Christ and members one of another.... And the eye cannot say to the hand: I need not thy help: nor again the head to the feet, I have no need of you.... And if one member suffer anything, all the members suffer with it; and if one member glory all the others rejoice with it.”
So now is the time to tell a thing that I could not realize then, but which has become very clear to me: that God brought me and a half a dozen others together at Columbia, and made us friends, in such a way that our friendship would work powerfully to rescue us from the confusion and the misery in which we had come to find ourselves, partly through our own fault, and partly through a complex set of circumstances which might be grouped together under the heading of the “modern world,” “modern society.” But the qualification “modern” is unnecessary and perhaps unfair. The traditional Gospel term, “the world,” will do well enough.
All our salvation begins on the level of common and natural and ordinary things. (That is why the whole economy of the Sacraments, for instance, rests, in its material element, upon plain and ordinary things like bread and wine and water and salt and oil.) And so it was with me. Books and ideas and poems and stories, pictures and music, buildings, cities, places, philosophies were to be the materials on which grace would work. But these things are themselves not enough. The more fundamental instinct of fear for my own preservation came in, in a minor sort of a way, in this strange, half-imaginary sickness which nobody could diagnose completely.
The coming war, and all the uncertainties and confusions and fears that followed necessarily from that, and all the rest of the violence and injustice that were in the world, had a very important part to play. All these things were bound together and fused and vitalized and prepared for the action of grace, both in my own soul and in the souls of at least one or two of my friends, merely by our friendship and association together. And it fermented in our sharing of our own ideas and miseries and headaches and perplexities and fears and difficulties and desires and hangovers and all the rest.
I have already mentioned Mark Van Doren. It would not be exactly true to say that he was a kind of nucleus around whom this concretion of friends formed itself that would not be accurate. Not all of us took his courses, and those who did, did not do so all at the same time. And yet nevertheless our common respect for Mark’s sanity and wisdom did much to make us aware of how much we ourselves had in common.
Perhaps it was for me, personally, more than for the others, that Mark’s course worked in this way. I am thinking of one particular incident.
It was the fall of 1936, just at the beginning of the new school year—on one of those first, bright, crazy days when everybody is full of ambition. It was the beginning of the year in which Pop was going to die and my own resistance would cave in under the load of pleasures and ambitions I was too weak to carry: the year in which I would be all the time getting dizzy, and in which I learned to fear the Long Island railroad as if it were some kind of a monster, and to shrink from New York as if it were the wide-open mouth of some burning Aztec god.
That day, I did not foresee any of this. My veins were still bursting with the materialistic and political enthusiasms with which I had first come to Columbia and, indeed, in line with their general direction, I had signed up for courses that were more or less sociological and economic and historical. In the obscurity of the strange, half-conscious semi-conversion that had attended my retreat from Cambridge, I had tended more and more to be suspicious of literature, poetry—the things towards which my nature drew me—on the grounds that they might lead to a sort of futile estheticism, a philosophy of “escape.”
This had not invoked me in any depreciation of people like Mark. However, it had just seemed more important to me that I should take some h
istory course, rather than anything that was still left of his for me to take.
So now I was climbing one of the crowded stairways in Hamilton Hall to the room where I thought this history course was to be given. I looked in to the room. The second row was filled with the unbrushed heads of those who every day at noon sat in the Jester editorial offices and threw paper airplanes around the room or drew pictures on the walls.
Taller than them all, and more serious, with a long face, like a horse, and a great mane of black hair on top of it, Bob Lax meditated on some incomprehensible woe, and waited for someone to come in and begin to talk to them. It was when I had taken off my coat and put down my load of books that I found out that this was not the class I was supposed to be taking, but Van Doren’s course on Shakespeare.
So I got up to go out. But when I got to the door I turned around again and went back and sat down where I had been, and stayed there. Later I went and changed everything with the registrar, so I remained in that class for the rest of the year.
It was the best course I ever had at college. And it did me the most good, in many different ways. It was the only place where I ever heard anything really sensible said about any of the things that were really fundamental—life, death, time, love, sorrow, fear, wisdom, suffering, eternity. A course in literature should never be a course in economics or philosophy or sociology or psychology: and I have explained how it was one of Mark’s great virtues that he did not make it so. Nevertheless, the material of literature and especially of drama is chiefly human acts—that is, free acts, moral acts. And, as a matter of fact, literature, drama, poetry, make certain statements about these acts that can be made in no other way. That is precisely why you will miss all the deepest meaning of Shakespeare, Dante, and the rest if you reduce their vital and creative statements about life and men to the dry, matter-of-fact terms of history, or ethics, or some other science. They belong to a different order.
The Seven Storey Mountain: Fiftieth-Anniversary Edition Page 24
