Note: I have to thank Taylor Morgan for this blog entry because his research question in the Gospel of Matthew course about Mt 19 sparked a discussion on liminality which will be the basis for this blog entry. Discussion notes are taken from the same course from Professor Charles Bobertz.
Welcome readers,
Today's blog entry will require a use of the imagination as it requires one to imagine a state of being where there are no loyalties and talks about an uncommon state of being for those of us who have been in society for a while. Here's a quote to demonstrate the paradox which this blog entry will bring forth. "Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked the people; but Jesus said, 'Let the children come to me and do not hinder them; for to such belongs the kingdom of heaven (Mt 19:13-15).'" This parable presents a paradox to our understanding of growth, because as we see, people do not stay children forever; matter of fact, in society we are encouraged to grow up and become a part of the society. So what could Jesus possibly mean by stating the "kingdom of heaven belongs to such as these (Mt 19:15)."
Many interpretations can be given for this passage. One could argue that there must be a childlike faith in all people. Another plausible interpretation is that Jesus is setting an impossible teaching because the attitude of a child is near impossible to keep for all of one's life. However, these two interpretations do not bring the social reality of children or the Christian call to the forefront in this passage. These two factors are important in examining this passage because they demonstrate the Christian reality and children have a tendency to act with certain behavior which can be carried into the world.
First, one must think of how many times children must be told, "don't talk to strangers." Why do we warn our children not to talk to strangers? Because strangers might hurt our children. One can only list the horrific things which happen to children, e.g. pedophilia, kidnapping. Strangers might do this so we keep our kids away from strangers until we know who they are. Why do children trust strangers? Because on the aggregate, children have a deep trust and love for everyone. Children have a natural tendency to love and avoid the tribal conflicts which we so often get into. (Younger children especially, once school starts then tribalism tends to grow because of societal influences.) One interpretation of the passage above is the possibility that Jesus knows this as well and points to the example of the children as an example of the unbiased love the disciples must show to all people.
This phenomenon of children showing unbiased love is an example of liminality, or an experience of being above cultural and social status. Christian practice (particularly Catholic practice) presents baptism as not only entering into a new life, but also being baptized into the death of Christ. By sharing death with Christ, all who are baptized are made equal. Social status means nothing in the Christian reality because all are equal in Christ. ("for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Galatians 3:24-28.) However, it is not equality just for the members of the sect, it also must apply to every person one meets. People who are baptized into the death of Christ must strive to act like Christ. The merits of his life and death are numerous and all these virtues are told in the Gospels.
Next question, all of this sounds wonderful, but in a world which is postmodern, with many different cultures, how can one live in an ethic of liminality. There are many ways which one can envision this ideal, for sake of space, I will list three.
1) Know yourself. It is hard to love others with an unbiased love if you do not know yourself. Knowing yourself allows you to have patience for those who think differently from you. Also, knowing yourself allows you to respect other people's positions because you are secure in your own. (This is why it is impossible to do true ecumenical dialogue unless you know yourself but that's another discussion for another time.)
2) Do not be afraid to have feelings of tenderness and to express that affection for others. Also, do not be afraid to show tenderness to those who might need it. The function of tenderness is thus, "Awareness of a tie, awareness of a share in the existence and activity, the joys and sufferings of another being bids us think tenderly not only of other people, but also for instance of the animals who share our lot (Love and Responsibility, 201)." Tenderness is being sensitive to the fact that we all have more in common than in difference. The things we have in common include life; the fact that we all suffer and have hardships, but also have joys. We all want to have true communion in sharing life with others. (One could also call this having "True Friendship" (see the book with the same title by John Cuddeback for more information.)
We see tenderness in our midst everyday in many ways. Most prevalently, we see it with our extroverted friends who want to know everyone and want to listen to a lot of life stories. They like to give out lots of hugs and various forms of touch. Tenderness is also displayed in the patient ear of a friend who listens to our sufferings. Extending these feelings of tenderness increases our sensitivity to the problems in being around us. When we increase these sensitivities, our love for others increases, even those who do not think like us. (The use of the tribal us is questionable here, but I'm going to leave it for now, since every individual thinks a little differently; however, there tends to be some form of tribal mentality in aligning with people who think mostly like us.)
3) Embrace mystical theology and do not be afraid of it. (This is assuming you are into theology, if you're not into theology you can skim ahead to the next section.) Mystical theology focuses on the relationship of the human person to God, and in turn to all things. Rahner in Theological Investigations Volume 7 illustrates this point well when he writes, "the Christian of the future will be a mystic, or will not be a Christian at all." Mystic, for Rahner, focuses on sensitivity to being around the person. A disposition of this brand of mystical theology would be tenderness. Mystical theology engages people to become more sensitive as God makes Himself more present. This gift of immanence helps the mystic see the gift of God in all things, and in turn, the person can relate to the being of each thing more because of this gift. This breaks tribalisms and allows people to live the condition of liminality because unbiased love comes from an increased sensitivity to being. When one sees sufferings of the self or others, one can react with love, and when the same person sees someone overjoyed, she can share in that joy as well, because God is the bringer of liminality for people. Whether this be external, or a prayer offered for that person, is up to the individual mystic; however, this is a theology which acts in ways contrary to culture, and to the cultures of Church politics as well. Mystical theology is for everyone, but it requires an openness which all can achieve if one chooses. (More can be said on mystical theology, but it requires its own treatise which room does not suffice for here.)
Though the ethic is challenging, the results are fun to watch. When one can see people who deeply live tenderness in their being, and love others, these are the most inspiring people to be around. Two drastically different perspectives in Catholic world (Rahner and JPII) can see this same reality, even though they approach it from different perspectives. (Rahner from the perspective of the Holy Spirit, and JPII from the approach of relationships.) Diversity in approach leads to a unity in opinion. This same challenge is presented to all of us as we walk our journeys through life to attempt to reach heaven, a kingdom which is given to the smallest of children and those who can act as such.
Aristocrates
P.S. This writing is rather limited because many of these questions need a greater detail than can be addressed here. Questions, comments, heckling, we're glad to listen to all of it. Peace,
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I would like to quibble with your definition of the nature of children. You note that children are inherently trusting, and that is true, but not in the way you describe. In general (there are of course exceptions and variations) children are very wary of anything that is out of the familiar. They are not comfortable meeting lots of new people and do not like being taken to unfamiliar places. However once children become familiar with new people (in the early years a decision made by reading visual clues from their parents / siblings whom they trust)they are committed and fully trusting in the way you described. The "do not talk to strangers" warning is needed because people with nefarious intentions use this aspect of children to their advantage. I don't think this hurts your discussion as their trust and friendship, once earned, is very forgiven and very open just as you described.
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