Nihil obstat

Nothing stands in the way, but we must not presume that the mere imposition of our will edifies our self-understanding of discipleship: being blind doesn’t mean I can see. Discipleship is an invitation to embrace the Magister’s ‘self-emptying’ (Kenosis), which necessarily involves a deeper understanding of the cross as a gateway to deeper insights. Ignoring or attempting to replace it merely muddles things, especially if conceit accompanies us. Ignoring the cross, tradition’s triviality highlights our presumptions and consolidates childishness by downplaying childlikeness. In Nietzsche’s footsteps, often misunderstood and misused, childlikeness identifies with self-transformation guided by the principle that we relate not to what lies deep within us, but beyond us. 

Childishness not only accompanies us; sometimes, it defines us. The need to self-overcoming, integral to being childlike, is, therefore, necessary. It is, thus, no wonder that Paul invites us to distinguish between the two – adulthood and childishness - and move on to deeper insights: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind” (1Corinthians 13, 1-13). As injustice is experienced from unexpected quarters, we are invited not to focus on “a reflection as in a mirror” or “a resounding gong” unable to harmonise, but to move forward and seek the Magister “face to face” because beyond faith and hope is love. Nevertheless, this is easier said than done because in an age that readily exalts childishness, we are encouraged to concentrate on the self as a supreme value, independently of the costs endured by others. Like spoiled children, we exaggerate our needs and rights as long as we get what we desire, undisturbed by our responsibilities. The right to do something doesn’t mean that I have the right to do it, because the common good of the believing community should guide our steps.  

Tragically, confusing childishness with childlikeness, we scandalise those who seek the Magister. We do this because we promote ourselves as keepers of the truth. Dostoevsky has a point, affirming that lying to ourselves prevents us from distinguishing the truth within ourselves or around us (Fyodor Dostoevsky, The Brothers Karamazov). Childishness hinders our ability to commit ourselves to love unconditionally: it distorts self-understanding, blurs clear-mindedness and inhibits adulthood because, focused on subjectivity, I fail to grasp who I am in God’s eyes. Indeed, “the Lord does not look at the things people look it. People look at the outward appearance, but the Lord looks at the heart” (1Smuel 16,7).

This focus on subjectivity has some curious but drastic consequences. We tend to exalt everything inhuman: for example, in a society where children are superfluous, we animalise ourselves by humanising animals (Pope Francis, Opting for pets over children, January 5th 2022). This isn’t an invitation to abuse animals - another expression of childishness or worse - but simply a willingness to put things right by recognising the significance of our humanity as a response to God’s Presence, which reminds us to respect the dignity of every creature. 

Not for ourselves only means that childlikeness envisages adulthood: a mind through which the Magister thinks, a heart through which He loves, a voice through which He speaks, and a hand through which He helps. Childlikeness concerns other than myself: it prioritises the significance of who I am in God’s eyes, which determines the way I think of others. 

Martin 


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