“And Now I See: A Theology of Transformation”

1. Please present to me what Robert Barron understands by the term metanoia as it is variously explained in his book And Now I see. So, include perhaps a brief mention of examples such as from Dante, the story of the Garden of Eden, the Bear, etc. as well as our class discussion of Augustinian anthropology.) How does this idea of metanoia relate to both: the understanding of sin as curvatus in se, as well as the pusilla anima and the magna anima?

Barron introduces the idea of metanoia when he states, “Repent and believe the Good News.” Repent is used in several parts of scripture and is often connected to morality. One can repent by changing a particular negative behavior that conflicts religious morality. Metanoia, in contrast, is demonstrated by Barron to “go beyond the mind that have you have.” It is beyond repentance as it demands those that believe to change their way of seeing, perceiving and understanding of reality. The perceived negative actions are then transformed into an understanding of humanity that is both beautiful and vulnerable at once. In the book, Barron paraphrases what Jesus stated in scripture, “The Kingdom of God is spread out on the earth, but people do not see it.” This quote is a representation of how Jesus’ revelation of metanoia is defined as a complete transformation that allows you to see what you hadn’t before (Barron 5). Barron shows the “metanoetic” function of works of theology transcended beyond its academic origin. Many theologians were not writing for academic purposes but sought to give spiritual guidance to the people they were serving. Their understanding of scripture and the larger study of theology will give their nonacademic counterparts a different way of seeing their religious beliefs (Barron 12-13). The Kingdom of God thereby extends beyond those that are following the works of God but also those that provide new meaning and insight that enlighten others.

In addition, the story of Dante and Garden of Eden are both examples of how the term metanoia is defined. Satan in the story of Dante is stuck in Hell and incapable of moving due to his position as frozen in ice. As Barron mentions the Satan weeps from his six eyes because he is so preoccupied by his past and present and incapable of seeing the beauty of humanity. The egotism that he is consumed by is what Jesus seeks for all to rid themselves of. In consuming himself he ignores the magna anima and becomes fully enthralled by the fear of his past and present (Barron 91). What the experiences is a lack of freedom that is associated with egotism. He is not able to experience metanoia because he does not allow himself to change his way of seeing that would ultimately free him emotionally and physically. Garden of Eden is a story where Christianity deals with the problem of existence. It helps to portray the relationship between man and God. Barron introduces Genesis 2.7 to show what God’s relationship to man is as God created man.‘The Lord God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.’ God created man from himself and since he created man he is dominant to man. Our flaws are an important part of our humanity and it is demonstrated in the story of the Garden of Eden where human nature is revealed.

Augustine defines sin as curvates in se, or “being curved in oneself.” Augustine uses this definition because the sinful is drawn to itself as its actions are self-motivated and the subsequent dwelling on the sin is also selfish. As human beings we are connected to nature and the larger connection to other human beings. Sin separates us from one another and nature. It introduces ego and isolates the self by the self (Barron 34-35). In understanding Augustinian anthropology and its relationship to metanoia it is imperative that curvates in se is shown as an unnatural process. Anthropology is the study of people and social relations. How people interact are distinctly affected by sin as described by Augustine. However, when people come together to consume Christ’ teachings they are united by original sin and connection to God. Without the natural togetherness that people experience as part of human nature metanoia cannot exist. One cannot transform or change the way of seeing without unification. The isolation of one’s self in sin is unnatural and changes the relationships people have with others (Barron 27-28). There is a beauty in the unification of God among people that is alienated by sin. In acknowledging and seeing the beautiful the soul is said to serve beyond its transcendence (Barron 89-91). Sin consumes the self-inward, while the beautiful allows the self to go beyond itself. The beautiful allows humanity to connect and flourish.

Barron defines pusilla anima as the small soul, which is self-confined, while the magna anima is the greater soul that goes beyond the self. There is a fear trapped within the self that can get in the way of magna anima. Jesus calls the metanoia to transform the fear into faith that is confident and magna anima. In a phrase he says, “The seeing of the Kingdom, in short, is not for the pusillanimous but for the magnanimous (Barron 6).”

3. We critiqued Barron’s discussion of the problem of evil. Why is someone with the magna anima better able to confront radical evil than someone with pusilla anima? Why might Barron’s discussion of evil be insufficient? How does Jesus demonstrate the magna anima and act as a judge of the pusilla anima? How does Jesus interrupt the injustice of closed cultural logics and offer the possibility of a way more oriented toward God? If you think it will enhance your discussion, you can make a reference to contemporary injustices, whether they would be found in consumer culture or politics, and how these theological ideas could be applicable.

As previously discussed in question one, the person that is magna anima will have a purpose that transcends beyond itself. Its actions will be a reflection of what is good not only for itself but for those around it. In contrast, in the pusilla anima fears how its actions affect itself, thus, alienating others in pursuit of satisfaction for the self. Evil is associated with the breaking away from what is good for all to pursue what is good for one. Original sin demonstrated this ability for humanity to curve inward. Jesus sought to introduce metanoia to break away from original sin toward goodness that comes from complete change and transformation. Metanoia involves the complete understanding of what actions one is contributing to its surrounding with unquestionable honesty. Without understanding the flaws people have they can never change and see differently. The acknowledgement allows for transcendence and ultimately change to supersede. The metanoia involves the acknowledgement of the fearful self (pusilla anima) in hopes that it will be transformed into the greater soul (magna anima) (Barron 27-28). Without the journey of one’s own “inner Hell” they cannot shift their ways of being and seeing. They must see and understand that their current focus is blinded by their way of thinking, believing and seeing the world. Simultaneously, that person must connect with the God-like qualities within them. Since humanity is designed, created, and cultivated by God he is a part of us (Barron 27-28). Without understanding ourselves and our connection to God the metanoia cannot be understood as a positive process that develops us beyond what we believe our capabilities are. Our new of seeing allows us to be optimistic for the future, interact in a meaningful way with others and develop gratitude, compassion as well as other admirable traits.

Jesus demonstrates the magna anima and pusilla anima as he interacts with his listeners through preaching and recruitment of disciples to also spread the word. In one instance, Bartimaeus, a blind man is asked what he would want Jesus to do when he kneels at his feet. Bartimaeus replies, “Master, I want to see again.” His blindness has not allowed him to see what he once could, but in the face of this his hope continued and his faith allowed him to see. He wants what metanoia can give him, which is a new perspective and a new attitude forming from the magna anima. Jesus responds to the man, “Go, your faith has saved you.” The blind man was consumed by his loss of sight but remained hopeful. His faith, and subsequent surrender to God is what restored his vision. Jesus wants his listeners to discard the old mind and adopt a new one that is divine. The new mind is divine because it is a combination of faith, confidence as the magna anima thrives. Just as original sin is something that is inside of all of us there is also something “divine” that allows us to go from pusilla anima to magna anima through the sheer development of faith. Our ability to remove exclude rationality in a self-surrendering way of living through faith is unique to humanity. The power to maintain hope, live and strive truly separates us from other animals in nature. The human soul grows toward the light as it is filled with love in surrendering to God. Faith in this instance is not held in belief but also in the surrender of the self to God (Barron 10). Jesus invites his followers to start anew and leave perceptions and preconceived notions behind as they start a new journey into the center of themselves (Barron 8-9). Lastly, Jesus states that to “overcome fear is to move from the pusilla anima (the small soul) to the magna anima (the great soul).” The small soul confines the self into a narrow space. However, when the self-surrenders in trusting God through faith the soul grows larger. As a result, a larger picture of life develops and encapsulates us all together (Barron 5). A life more oriented to God involves the making of room in our soul for him and beyond ourselves. In the story Bartimaeus follows Jesus up the road after his blindness is cured. The story ends in discipleship because the path to walk with Christ has refueled his faith in God. The divinity the bland man reaches causes him to pour out love for God and his teachings (Barron 10).

Barron offers an understanding of the complex relationship between evil, and the terms metanoia, pusilla anima, and magna anima. However, his discussion of evil might be insufficient due its lack of exploring the core of human nature that is connected to greed, injustice and other components. Furthermore, these qualities have evolved to adapt to contemporary times where money has over weighted society and developed unquestionable moral behavior linked to evil. The qualities that have developed today whether they are part of original sin or not are certainly an important part of understanding the “lure” of evil in contemporary society. Barron does not engage in discussing contemporary representations of evil that are deemed acceptable in society, despite the clear violation of humanity. One example of this is the death penalty which is legal in many states in the United States. The act of deciding when and how to kill another is a direct violation of their humanity. Many do not see death penalty this way, but it is inhumane and represents the pusilla anima connected to selfish pursuits of revenge and ideas of justice. In contrast, the magna anima would not abandon the humanity of a person because of their actions. It would extend its arms to give love and forgiveness. The compassion attributed by the divine is due to the magna anima’ revelation of humanity as one. The person does not exclude itself from others simply because of behavior but simply loves those as he would love himself. Additionally, the criminal justice system is not without error and as a result there have been a variety of innocent people executed as part of the death penalty. As we are all a part of God we must see each other alike as connected with God. Augustine talks about sin as curved within one’s self and clearly those that commit crimes experience pusilla anima because it allows for their actions to be momentarily justified. However, the system we have developed as humans to punish one another has not sufficiently eradicated these behaviors but has simply managed them in separation from larger society in prison systems. In killing the prisoner, we are dehumanizing them and placing their actions above themselves. In committing the crime, a person may be blinded by himself and once he is punished can see the ramifications of his actions and truly surrender themselves to changing their soul through deep self-examination and transformation. This is one of the many injustices that exist in contemporary society that do not represent the spirit of the magna anima.

Work Cited

Barron, Robert. “And Now I See: A Theology of Transformation." New York: A Crossroad Book (1998).