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Abstract
The aim of the article is to develop a phenomenological and theological approach to the affectivity of good teaching to foster a transformative practice of student engagement and awareness of the life of the soul as much as the mind and the heart. Drawing on the Catholic Intellectual Tradition’s search for truth in the context of the theological virtues of faith, hope and love, the article sets out to articulate what it means to possess a thinking heart of education by way of engaging seven transcendental imperatives: be spontaneous, be imaginative, be hopeful, be faithful, be pastoral, be not afraid, and be vigilant. Together, these imperatives signify the transformative value of the search for truth evidencing a tradition of hopeful intelligence resonating with the affectivity of otherness, the turbulence and surprise of self-discovery, and a humble awareness of the wisdom of love at the service of love.
Notes on contributor
Glenn Morrison is associate professor in the School of Philosophy and Theology at the University of Notre Dame Australia, Fremantle, Western Australia, lecturing in systematic theology, pastoral theology and Christian spirituality. He has a PhD from Australian Catholic University. He is also the author of ‘A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis’ (Duquesne University Press, 2013).
Notes
1 The metaphor of a ‘thinking heart’ comes from the writings of Etty Hillesum. During her incarceration at Westerbork Transit Camp before being transported to Auschwitz, she expresses, ‘The thinking heart of the barracks,’ to summarise her search for ‘the great redeeming formula that ‘sums up everything within’ her of the ‘overflowing and rich sense of life’. In sum, to possess a thinking heart is to come near to the heart of poet reflecting on the mystery of life and the presence of God (Hillesum Citation1996, 199).
2 Eschatological refers to the expression of human hope seeking understanding to explore intelligently about how God communicates the gift of salvation during life and after death through the intimacy of meeting Christ and encountering his love, mercy, judgment and forgiveness.
3 ‘Aphasiacs’ makes reference to people losing the power of speech through the influence of political and ideological systems where all that remains are the horror of half-truths and a jumble of words.
4 From a ‘Lukan’ perspective specifies taking up a position from the theology of the Gospel of Luke such as for example its emphasis on the materially poor (Lk 6:20: ‘Blessed are those who are poor, for yours is the kingdom of God’). In contrast, from a ‘Matthean’ perspective refers to the theology of Gospel of Matthew and its focus in comparison on those who are poor in spirit (Matt 5:3: ‘Blessed are the poor in spirit, for theirs in the kingdom of heaven’). Hence, by looking at both the ‘Lukan’ and ‘Matthean’ perspectives we discover a nuance in their meaning about the poor. Brought together, a wider meaning of Jesus’s mission and discipleship is brought out, namely to include both the materially poor and those who are poor in spirit (in need of God).
5 ‘The riddle of history’ speaks of the search for a just and humane world in which finally love itself is the answer (Kasper Citation1976, 87).
6 ‘Eschatological shalom’ points to ‘peace between nations, between individuals, with the individual and the whole universe’. In essence, ‘eschatological shalom’ underlines the work of the Kingdom of God establishing the hope for salvation as the basis for peace, justice and fulfilment (Kasper Citation1976, 73).
7 ‘Repressive control’ signifies the situation where society and culture have lost hope and ‘a good deal of its intelligence’. Because ‘the virtues of humility, forgiveness, compassion, and religious faith’ are unseen, a depression sets in where only ‘problems’ remain demanding ‘oppressive control’ by the state. As a result there is no room for freedom of dialogue, and only despair is left to enforce the darkness and of ‘oppressive conformity’ and a non-imaginative society (Kelly Citation2006, 214).
8 Examples of Catholic universities that have staff spiritual formation are St. Louis University, Catholic University of America, Fordham University and also The University of Notre Dame Australia, Fremantle. The Jesuit Universities, St. Louis University and Fordham, through Campus Ministry offer individual spiritual direction. They also offer seminars on Ignatian Spirituality. At the Catholic University of America, a Franciscan vision and spirituality is encouraged through Campus Ministry and there is also a formation programme for faculty on the Catholic Intellectual Tradition. In the past few years at the University of Notre Dame Australia, I have offered spiritual seminars during Staff Reflection/Retreat Days on themes such as ‘Being God’s Beloved … because love is from God (1 Jn 4:7)’ and ‘Becoming Close to the Father’s Heart like Jesus: Approaches to Pastoral Care in a Catholic University’.
9 Martyrs who would have a powerful appeal for contemporary secondary school students I suggest would include St. Maximillian Kolbe O.F.M. Cap., St. Oscar Romero, St. Edith Stein O.C.D., St. Andrew Kim Teagon and St. Andrew Dung-Lac, St. Thomas More, St. Joan of Arc, St. Ignatius of Antioch, St. Polycarp of Smyrna and St. Paul the Apostle. I would also recommend the martyrs of Korea, Japan and Vietnam.