A dear old friend**, i.e., Theresa Leung Lau, once asked the author an important question as regards Theology of Energy: "What are the practical good points?" In retrospect, this question reminds the author of a similar question with regards to Theology of Energy posed by Rev. Prof. Tibor Horvath, S.J., back a few years ago: "What difference does it make?" Integrating the essence of these two similar questions, the author will ask himself throughout the present presentation this very question: "Who really needs Theology of Energy?" and present the answer accordingly in various points, one after another. Without doubt, whatever the practical points given below will need to be improved, expanded, refined, re-edited, re-arranged, upgraded or updated, etc. This is to make Theology of Energy a real difference in constructive comparison to theology at large or other theologies in general. Otherwise, the whole project is just a sheer waste of the author's time and energy, as well as of others who read it.
1. Apparently, Theology of Energy is a practical response in theological renewal or upgrading with regards the emerging universal metaphysical macroparadigm shift, i.e., from being to energy or energy-being (cf. John Cheng, An Emerging Metaphysical Macroparadigm Shift from Being to Energy-Being, URAM, Vol. 25, No. 4, December 2002, pp.314-330). While the traditional "being metaphysical macroparadigm" appears to inspire us towards a static, local, non-radioactive, non-penetrative "block mentality", the emerging "energy or energy-being metaphysical macroparadigm" tends to present us a dynamic, radioactive, penetrative, universal "interactive mentality". Hence, those who are Christians and are convinced of the real existence and need of this emerging shift in universal worldview will need this theology, at least as a reference.
2. In energy terms, Theology of Energy is dealing with the unceasing, interactive relationship between the Uncreated and created dimension of the whole universe, e.g., the ongoing interactive relationship between "God" as the Uncreated Personal Radioactive Energy-Being (or the Uncreated Personal Light) and "creatures" as created radioactive energy-beings. It is a significant, timely expression to help us fulfil Teilhard's vision of "the God for whom our century is waiting" (Teilhard de Chardin, "Note of the Presentation of the Gospel", in The Heart of Matter, p.212): "The God for whom our century is waiting must be: 1. as vast and mysterious as the Cosmos; 2. as immediate and all-embracing as Life; 3. as linked (in some way) to our effort as Mankind. A God who made the World less mysterious, or smaller, or less important to us, than our heart and reason show it to be, that God, --- less beautiful than the God we await --- will never more be He to whom the Earth kneels." (ibid.)
3. If the emphasis of "mystical experience" and "consciousness of the whole" will be the two major ground-breaking factors of theology in the 21st century, as theologians like Karl Rahner and some of his followers seem to point out, Theology of Energy is one which is in it earnestly. Hence, those who take these two trends seriously will need Theology of Energy in some way.
4. If everything in the whole universe is energy-being who/which does not cease radiating and permeating the world with his/her/its energy, then, all of a sudden, many traditional things or items honoured by the Magisterium which do not make much sense will begin to make a significant sense, e.g., the radioactive power coming from prayer, blessing, holy water, a holy picture, a relic of a saint, a blessed statue, a blessed palm, the mere presence of the Holy Father, a holy priest or church building, and above all, the Real Presence of Christ in the Consecrated Bread and Wine. Many spiritual experiences of the saints and mystics as reported in the Sacred Scriptures and other scripts suddenly make a great sense to us too, e.g., the radiant Christ in the mystery of Transfiguration on Mt. Thabor and the various approved apparitions in which Our Heavenly Mother radiated her heavenly light or blessings to the world. In this way, Theology of Energy (cf. John Cheng, Carriers and Radiators of Divine Energy, 1995) helps believers and even non-believers renew their understanding, reverence and love for the Three Greatest Treasures (besides others) of the Catholic Church, i.e., the Blessed Sacrament, Our Heavenly Mother, and the Magisterium headed by the Pope.
5. In Theology of Energy, we describe God's salvation of the world as also God's Divine Energization of the world in which the world is to be fully Energized or filled with God's Divine Energy or grace. If so, each Christian (and even non-Christian), without ceasing, has an important role to play in this ongoing Divine Energization of the world as we (the living temples of the Holy Spirit) in our co-operation with God can become powerful carriers and radiators of God's Divine Energy for the transformation or Energization of the world.
6. At the same time, Theology of Energy also views the Church's Seven Sacraments as God's seven awesome Channels of Grace or Divine Energy to help Energize or transform the whole world. Once again, the existence of the Church and the priesthood, etc., in the secular world become sine qua non, i.e., being put back to central importance for the well-being of the world which desperately needs to be transformed, Divinized or Energized.
7. There is no doubt that Christ
Our Lord is the only Redeemer of all creation. As the living Source
of All Graces, Christ has been the very Head and Heart of His
Eucharistic Church (cf. Ecclesia de Eucharistia). However, if
the Church of Christ is looked upon with a non-radioactive, non-penetrative
being or block mentality, it would be difficult to perceive the
possibility of salvation being present outside the four walls
of the Church. On the other hand, if we approach the Church with
a radioactive, penetrative and energetic mentality, it would be
quite easy for us to see why Christ's radiant grace or Energy
as needed for the salvation of all (without exception) is able
to go beyond the Church's four walls and fill the entire universe.
It has been predicted that the concept and theology of God's Divine
Energy will occupy a central position in inter-religious dialogue,
affirming both Christianity and other world religions at the same
time. Alleluia!
8. Whenever we approach the Consecrated Body and Blood of Christ with the static, non-radio-active, non-penetrative "block mentality", we usually do not really believe or look forward with great expectations that the Consecrated Species would unceasingly radiate and permeate us with something precious, such as Divine Radiance, transforming power, or healing effects. This is perhaps where Theology of Energy can make a difference. It helps us to discover, appreciate and subsequently put to application, even as never before, the awesome Divine Radiance, transforming power, or healing effects --- whether immediate or delayed --- of the Consecrated Body and Blood of Christ. As an application, Theology of Energy believes that every hospital should be equipped with two types of radiation therapy, one being created and human, and the other being uncreated and divine, complementarily so. Seriously speaking, this is a huge area of study and research which the Church and the world as a whole have not even begun doing.
9. Theology of Energy also helps us to understand better why it is important for us to spend sufficient time before the Blessed Sacrament. How sufficient, then, is sufficient? Due to the accumulation of so much unwanted, un-Christlike or undivinized energies within us, it usually takes more than an hour or two for the Eucharistic Radiance to cleanse, purify, to divinize, to put to order, to make noble, or to take effect in our system. This is precisely where most Catholics fail. After spending a few minutes before the Eucharistic Radiance during which the purifying or divinizing process has not really started, many find it so dry, dull or meaningless that they just excuse themselves with a hundred excuses. As a result, most Catholics have never come to a real taste of the "transforming love, joy, peace, healing… of the Lord" in and through the unceasing Transforming Radiance of the Holy Eucharist.
10. Theology of Energy helps us to be aware of and to activate God's awesome potential power or energy within us, in greater fulfillment God's wonderful purpose and glory in the Church and in Christ Jesus, as well as for the blessings of many or even all in the world, far more abundantly than all that we ask or think, as we read: "Now to God who by the power at work within us is able to do far more abundantly than all that we ask or think, to God be glory in the church and in Christ Jesus to all generations, for ever and ever. Amen." (Eph 3: 20-21)
11. To the modern or postmodern energetic, intelligent, scientific, high-technological and well-educated generation, the concept and reality of God's Omnipresence, Omnipotence and Omniscience seem best described in terms of God's very being as the Divine Uncreated Energy-Being who does not cease radiating His omnipresent, omnipotent and omniscient Divine Uncreated Energy permeating through and through the whole of creation.
12. Metaphysically, epistemologically and ethically, Theology of Energy attempts to offer some solutions to the some of the gravest modern or postmodern crises which threaten to destroy "God's very road map for humanity" (cf. Fides and Ratio, 1998). Concerning the on-going deterioration of our post-Christian society, Richard Tarnas observes in his brilliant bestseller: "We are experiencing something that looks very much like the death of modern man, indeed that looks very much like the death of Western man" (The Passion of the Western Mind, Ballantine, 1993, p. 445). Traditionally speaking, this is reflected in varying degrees "in the decline and fall, the deconstruction and collapse, of virtually every one of the West's great intellectual and cultural projects: the end of theology, the end of philosophy … of literature… of art, and of culture itself [including the sacred tradition with respect to sex, marriage and family]" (ibid., p. 393). Addressing the modern or postmodern generation, Tarnas concludes: "If ever boldness, depth, and clarity of vision were called for, from many, it is now" (ibid., p. 413). Besides being a genius, we need above all to be holy, as the Pope and the Church constantly remind us.
[Disclaimer: The author tries to
describe the crises and everything above as objective as possible.
Earlier the Pope was concerned with the "end of metaphysics"
(cf. Fides and Ratio, 1998, no. 55). Recently
Cardinal Ratzinger has called "relativism" the greatest
problem of our time (cf. Zenit Sept. 26, 2003) There is, then,
no sensationalism. If we focus on the small portion of faithful
Christians today, there is no crisis at all. However, whenever
we look closely at the majority of Christians and non-Christians
today, we cannot but admit what the Pope and Cardinal Ratzinger
have observed. Our dear readers are, therefore, asked not read
into anything. Further, renewal needs to take place continuously
in countless dimensions. We are only helping with one in a small
way. Thank you.]
13. Praise be to God and the whole Divine Heavenly Family indeed, this Theology of Energy may have been blessed to have first discovered "energy" as a new "transcendental" in light of Thomistic metaphysics and subsequently delved into this new "paradigm" in an ever greater depth and breadth, however slowly, in terms of a systematic philosophical theology. Praise God, again and again! (Date: December 24, 2003)
14. For its breadth, this theology may have been blessed also to have first used or coined the term "Familization" in its all-encompassing and unifying approach to God's creation. Accordingly, the process of Salvation is regarded as the process of Familization of the totality of reality, in which all of God's creation is called to dwell in the House of God or to become members of the Family of the Most Holy Trinity. "Blessed are they who dwell in your house, O God. For a day in your courts is better than a thousand elsewhere" (Ps 84: 4, 10) Insofar as the whole human family is concerned, all members without exception, as exemplified by the Holy Family, are called to enter forever into the Divine Heavenly Family in which God is All in all (cf. 1Cor 15: 28; Eph 4: 6), i.e., the Family, House, Temple, Household, or Heaven which belongs without end to the Most Holy Trinity and all Its Holy Angels and Saints. "So then [at least potentially] you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit" (Eph 3: 19-22). Alleluia! (Date: December 28, 2003, Feast of the Holy Family).
15. Originated through creation from the Uncreated Family (analogically speaking) of God the Father, the Son, and the Holy Spirit, every human person in the deepest core of his or her very being does desire --- consciously, subconsciously, or unconsciously --- to belong forever and ever in love to the Father who is the Uncreated Origin of all origins. Indeed, it is also from the Father, in the uncreated dimension, that the Son is eternally generated and the Holy Spirit is eternally spirated. "See what love the Father has given us, that we should be called children of God; and so we are" (1Jn 3:1). In this sense, the process of Salvation is also the process of Fatherization, or Childrenization of the Father, in which all human beings without exception are called to become the adopted sons and daughters of the Father (cf. Gal 4: 4-7). Inextricably, as Christ has given us not only His Father but also His Mother, this process of Familization involves also the intimate process of Motherization, insofar as the Mother of God, the Theotokos (Greek for "bearer of God"), is also called by Christ and subsequently by His Mystical Body the Church to become Our Heavenly Mother, the bearer, intercessor, and protector of all His dear adopted brothers and sisters (cf. the second part of Hail Mary). Calling Our Lady "Our Heavenly Mother, Mom, Ma Ma, Mammie, etc.", now on earth or later in Heaven, is therefore a great privilege and joy, as well as an unavoidable part of our destiny personally designed by the Most Holy Trinity, unless we were going to spend the rest of eternity in Hell which is necessarily anti-Father (or anti-Fatherization), anti-Christ (or anti-Christification), anti-Holy-Spirit (or anti-Holy-Spiritualization), anti-Family (or anti-Familization), anti-brothers (or anti- brotherization), anti-sisters (or anti-sisterization), as well as anti-Mother (or anti-Motherization), etc. Undeniably, many of these processes, such as Fatherization, Christification, Holy-Spiritualization, and Familization, have been made possible to countless individual souls only through Motherization, as what have happened through Lourdes, Fatima, and even Medjugorje, etc. If the above theological conception is appropriate, this theology may have been blessed to have used the term "Motherization" formally in Mariology, etc. Praise be to Christ God the Son, and His Mother who is given to us as Our Heavenly Mother! (Date: January 1, 2004, Solemnity of Mary, Mother of God)
16. This theology emphasizes also the important relationship or linkage between the created and the uncreated dimensions of reality. For example, when the Pope highlighted "the Family as Key to Civilization of Love" (cf. Zenit: ZE04011502), one may link these important concepts to their uncreated dimension, e.g., the Uncreated Family (i.e., the Uncreated Holy Trinity) as the uncreated key to the uncreated civilization of uncreated love. Praise God, the Most Holy Trinity and the Uncreated Family, without Whom no true key to any civilization of love is possible!
17. For another example, just as the mystery of the created (dimension, energy) is immensely permeated, transformed, and transfigured by the Mystery of the Uncreated (Dimension, Energy) in the Sacred Host (i.e., the Consecrated Bread or Body of Christ), so should the mystery of the whole created universe (including the mystery of every entity, person, family, community, nation, etc. ) resemble. Hence, when we look at the Holy Eucharist, we are looking at our very Future or (1) our Exemplary Cause according to which every person and thing without exception (in the mystery of creation) should become in transformation, transfiguration, or Energization. At the same time, as Christ the God-man is fully present in it, the Blessed Sacrament consists also of: (2) our Final Cause, i.e., the very God and Supreme Being Whom we should all worship, serve, and live for; (3) our Efficient Cause, i.e., the Living Source of Grace for all God-pleasing effects; as well as (4) our Formal Cause through Whom the whole universe and every person and thing in it is transformed. [As a footnote, the above four causes are Aristotelian. The material cause is not applied here due to the possible pantheism it would induce.] Praise God! (February 26, 2004: Update: February 27, 2004)
18. Zeroing in on the external surface of things, this world [or universe] may often appear quite chaotic and imperfect. However, when we focus on its very uncreated essential foundation, the whole creation everywhere is indescribably permeated by God's intrinsic omnipresence, bubbling over ceaselessly with God's awesome perfections in terms of God's infinite life, love, light, joy, peace, wisdom, and glory, etc. Our sacred duty, i.e., the obligation noble of each conscious being, is, therefore, to help many come to understand, activate, and participate more and more in such an unmistakable, overwhelming inner reality. One may say that this is exactly what God the Father has been trying to do through Christ and the Holy Spirit, as well as through Our Heavenly Mother, the Church, all the sacraments, prayers, and activities, including countless Christian (and even non-Christian) teachers and writers, clergy and lay, etc., directly and indirectly, to varying extents. Praise God! (January 28, 2004: Feast of St. Thomas Aquinas)
19. Philosophy and Theology of Energy is a cosmic or transcosmic philosophy, theology and spirituality. Whereas New Agers like James Redfield (cf. his work The Celestine Vision: Living the New Spiritual Awareness, 1977) and Tom Harpur (cf. his article "World's major religions are like branches growing from one trunk", in The Toronto Star, Sunday, March 7, 2004, p. F7) are misleading many Catholics and non-Catholics alike away from the Catholic faith, Philosophy and Theology of Energy are helping to bring them systematically (however slowly) right into the heart of the Catholic faith, e.g., to the Holy Eucharist, Our Heavenly Mother and the Magisterium headed by the Holy Father. Further, we believe that due to God's very presence which permeates the whole creation through and through, the deepest nature (i.e., the nature of the nature of the nature of the nature….) of the entire universe is infinitely holy, just as God Himself is infinitely holy. Sin, because of its evil transcomic radiant effects, spiritually contaminates, darkens, smothers or sinfullizes (possibly a new term) God's holy and beautiful pristine presence everywhere in creation. According to God's Revelation, it is only the precious Blood of Christ which can cleanse all sins and their destructive ugly effects. Partaking in the mystery of Christ's cosmic redemption and transfiguration (cf. Rom 8 and Col 1, etc.), members of Christ's Mystical Body should, therefore, be encouraged towards the practice of prayers, Sacraments, the Ten Commandments, good works and virtues (like faith, hope and love). Because of their astounding transcosmic radiant effects, our practice will help to increase, restore or reactivate God's holy, unspoiled and grace-filled omnipresence in creation for the countless transcosmic blessings of many, even of all to varying extents. (March 9, 2004)
20. For another example, here is a brief reflection on a recent popular film movie entitled The Passion of the Christ.
The film has indeed touched on many issues. However, perhaps this soon-to-be classic by Mel Gilson should be seen through the open window of God's very nature which --- whether or not it is too challenging for us to face --- is infinite holiness itself. "Be perfect as your Heavenly Father is perfect" (Mt 5: 48). As a thread running through many themes, we may ask the following question before, during and after watching the film: Is it necessary for God to preserve His omnipresent pristine nature in creation which is infinitely holy as such?
"[D]eath came through sin, and so death spread to all because all have sinned" (Rom 5: 12). As sin is falling short of God's perfect nature, just imagine the tens of millions of them, venial and mortal, committed against the Ten Commandments everywhere by the whole humanity in every hour, ceaselessly so for thousands of years since time immemorial. What an immense devastating burden it is for creation to carry! Apparently, God's holy and glorious presence everywhere in creation has been seriously and unjustly offended, darkened and defiled against by the grave transcosmic radiant effects of our innumerable sins down the ages. In His divine freedom, God could have let the present creation be destroyed by itself and then created another one. However, God loved the present world or universe so much that He would pay any price to restore His pristine nature in creation. Without doubt, God's inner nature is eternally irremovable. It is only His inner nature which has been unable to shine through this creation because of our sins.
Out of His infinite love for creation, God chooses to deal directly with all these cosmic transgressions, contaminations and degradations, big and small, as well as their countless living sources, i.e., the individual souls which commit these sins who nonetheless are His beloved sons and daughters. "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord" (Rom 6: 23). These transcosmic trespasses and trespassers are precisely what Christ the Redeemer and Sanctifier has to atone and suffer for. All in all, it is only the Blood of Jesus which can cleanse all from all the sins committed by us (cf. 1Jn 1:6-9). Otherwise, adversely and increasingly, their transcomic radiant effects would pollute, damage and destroy not only the very holiness, goodness and beauty of God everywhere in creation, but also all creation.
"Love bears all things, believes all things, hopes all things, endures all things" (1Cor 13: 7) We should, therefore, be filled with tender, loving compassion and gratitude towards Christ our Lord for the Passion which He has to endure for all creation (cf. Rom 8). If Blaise Pascal (1623-1662) were correct, mystically speaking, that Christ is being hung on the Cross for every human being until the end of the world, then no amount and intensity of suffering are sufficient to describe what Christ has to go through for us, not even a thousand or a million more times of what is seen throughout the movie. Indisputably, God has proved His infinite love for all of us in that while we still were sinners and enemies, the only Begotten Son of God shed all His blood and died for us (cf. Rom 5: 8-10). Should we, in considerate response, not love Jesus, thank Jesus, and praise Jesus, our dearest Friend, Lord and Saviour, with all our heart, all our mind, all our soul, and all our strength? Have mercy, Lord, on us all!
Surely, when God has preserved and restored His pristine omnipresence in creation, it will be Heaven everywhere (cf. Rev 21), except for Hell the Cosmic Dumping Ground for all unwanted or unholy energies and their living sources which are forever unsanctifiable due to their persistent refusal of grace (cf. Rev 20: 7-15).* Otherwise, environmentally, the whole universe, including even Heaven, would become Hell or a part of Hell, indescribably polluted, poisoned and litter-strewn, ill fit for the eternal garden, home and glorious presence of the Most Holy Trinity, Our Heavenly Mother and their whole Family of Holy Angels and Saints.
21. Amid rapid de-Christianisation in the current post-Christian era, what many reject apparently is an external religion of law, authority and dogma. Nevertheless, these enfreshed spirits (i.e., these soul-body, supernatural-natural beings) are still living in restless externality, moving superficially on a fast lane which is increasingly materialized, mechanized, computerized and commercialized. For a healthy balance, these sisters and brothers are, therefore, in dire need of an inner transforming experience which offers true sacred quietude and heartfelt peace. This is where Theology of Energy comes in, i.e., to help usher our sisters and brothers to God's Family House and spend more time before the Holy Eucharist as It radiates unceasingly to us the whole Heavenly Energies of Love, Joy and Peace, etc., which effectively transform. Unlike any other secular therapy, this is a radiation therapy from Heaven without fees and side-effects. But like any other secular therapy, it takes effort and time, usually an Holy Hour. In sacred quietude, mediation and intimacy, one should soon find himself or herself in restful union with God, while his/her heart becomes beautifully Heavenized in such a wonderful Banquet and Encounter. Sooner and later, he or she would also find that these priceless Mysteries or endangered Species have actually been traditionally preserved and well protected for us ----- in our best interest ----- by the necessary ecclesiastic law, authority and dogma without which these wonderful Privileges of ours would have long been lost, absolutely so. Alleluia and Alleluia! (May 29, 2005)
-----------------------------------
* As one cannot sin even venially
as if nothing has happened, Purgatory is a transient place for
souls who are in the state of non-mortal sin to complete the necessary
penance and assigned homework as regards their personal process
of reparation and sanctification. Afterwards, these individuals
will join the Most Holy Trinity and Its whole Family of Holy Angels
and Saints forever in Heaven as life members
of the whole Divine Heavenly Family. Yes, there is infinite and
perfect happiness, forever and ever. Praise be to Christ our Lord
and Our Heavenly Mother! (March 27, 2004)
* This series of sporadic notes is a long-term project within the long-term project of Theology of Energy and may reach dozens of points in the next decade or two. From time to time, the author may add a new point to this series.
** That does not mean other friends are not dear. Alleluia!
*** Grateful acknowledgments must be made here to countless sisters and brothers in Christ who have prayed for this theological project of God's Divine Energy, including members of many saintly prayer groups and teams, such as the Langans, The A.S.T.J.M.J. Team, the Madonna House, St. Francis Prayer Group, St Maximillian de Kolbe Adoration Group, Quo Vadis, Global Beacon Community of Prayer, The C-S Team, two monthly all-night adoration groups in Toronto (one at the Chinese Martyrs Catholic Church and the other at St. Theresa's Shrine), and in particular a small Charismatic intercessory team who has done so quietly for almost 25 years. We would like to acknowledge most gratefully also for all the anonymous prayers said.
