Saint Catherine of Siena and “Becoming God”

“God became man that man might become god.” -St. Irenaeus (Against Heresies, V, Preface)

This provocative statement originated with St. Irenaeus who was a 2nd century Catholic bishop who is famous for combating the heresy of Gnosticism. St. Irenaeus witnessed the preaching of St. Polycarp who himself had witnessed the preaching of St. John the Apostle. He was declared a Doctor of the Church. This famous statement, “God became man that man might become god” was also proclaimed by St. Athanasius, St. Gregory of Nazianzus, and St. Gregory of Nyssa. Let’s explore what this statement means and how it relates to parts work.

First, it cannot mean that we become God the Father, the Son, or the Holy Spirit. And we do not rise to the status of the fourth person of the Trinity. We are human beings, not pure spirits, and do not possess the divine essence.

Because we are created in God’s image, however, our very nature reflects the divine nature. The soul is like a mirror that reflects the Creator. In active union with God, the soul is brightened and resplendent.

Since the Fall, man has forgotten his true nature, the soul has been darkened, and the virtues are weakened. Man cannot lose the image of God, but he no longer reflects God’s likeness.

The restoration of man’s true nature, however, is now possible because of the Incarnation of Christ. It is only in union with God that man can once again realize the perfection that is his true destiny. Jesus’ divinity is made manifest in his human nature. He is the model of the perfect man who most authentically reveals man’s true nature. In a certain sense man is not really man until he “becomes” god. Man’s purpose is to become like Christ. Man was created in the image of God, the Word, the Logos, and man is adopted by the Father in the Son. Christ is referred to as the “New Adam” because he fulfills in His person the true destiny of Adam and all of humankind.

This is profound and has implications for our understanding of a Christian parts work model. In IFS, Schwartz would say that the “Self” is undamaged and already perfect. Once the parts are unblended, the Self can emerge in a pristine form. There is truth in this in that the inmost self is created in the image of God and never loses this. The Christian perspective, however, is that even the inmost self needs redemption to truly access God’s grace and to fully realize man’s true divine likeness. The Christian perspective is that this is a process. It takes time for the soul to be brightened and the dark clouds covering or veiling the inmost self to be lifted.

If Schwartz recognizes in everyone the goodness of the Self once unblended, then how much greater should the inmost self shine once both unblended and sanctified? If Schwartz recognizes in everyone an interior harmony when the parts are unburdened, how much greater must the self-system be when in unison the inmost self and all the parts glorify God and reflect His goodness?

Christ Himself calls us to a greater greatness, “For if you love those who love you, what reward do you have? Do not even the tax-collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same?  Be perfect, therefore, as your heavenly Father is perfect.” (Matthew 5:46-48)

St. Catherine of Siena was a 14th century Dominican Tertiary and mystic who was declared a Doctor of the Church in 1970. In her famous Dialogue she recounts her prayer-induced conversation with God the Father. In it she recounts this message:

“To him who will love Me and will observe My commandment, will I manifest Myself; and he shall be one thing with Me and I with him.” And then, “Open the eye of thy intellect, and gaze into Me, and thou shalt see the beauty of My rational creature. And look at those creatures who, among the beauties which I have given to the soul, creating her in My image and similitude, are clothed with the nuptial garment (that is, the garment of love), adorned with many virtues, by which they are united with Me through love. And I tell thee, if thou shouldest ask Me, who these are, I should reply … they are another Myself, inasmuch as they have lost and denied their own will, and are clothed with Mine, are united to Mine, are conformed to Mine.” To which St. Catherine comments, “It is therefore true, indeed, that the soul unites herself with God by the affection of love.” (The Dialogue of the Seraphic Virgin Catherine of Siena translated by Algar Thorold, Tan Books, p. 27).

Notice that the union with God is described as mutual, not just the human person with God, but God with the person. The use of the word “eye of thy intellect” refers, I believe, to the inmost self. We are to “open” the inmost self in order to see God! Then there is this beautiful reference to a “nuptial garment” or “garment of love” which clothes the soul, as well as an adornment of virtues, all uniting the soul to God through love. What a beautiful and hopeful and promising vision of a soul, a self-system, in harmony with itself and with God. And then there is an incredible intimacy when God says that the soul is “another Myself.”

We are called then to be like Christ, our true and perfect model. We are called to union with God. Our original design was by Him to be like Him. During this Advent season, we celebrate the coming of Christ who makes all this possible! I hope you will continue to join me as we continue to unpack this and apply it to our lives with special reference to our inmost self and our parts.

Time for Personal Reflection:

I invite you to a moment of recollection. This is a prayerful calling to mind of all your parts, becoming aware of the inmost self, our deep spiritual center, and opening of your heart to God’s presence.

As your parts rest in a kind of gentle internal quiet, notice your body relax, your shoulders drop, and your face soften. As your breathing both deepens and slows, you become more aware of that deep spiritual center, your inmost self. Notice how calm and restful that feels. Notice the presence of Jesus, the Word, who is Himself the perfect icon of the Father. Notice the presence of the Holy Spirit, the Comforter, whose love flows from the Father, through the Son, and into your heart.

Allow yourself to rest in that beautiful and perfect love that comes from our God.

Consider for a moment that Christ desires union with you. He desires for you to become another “Myself” without also losing your own personhood. What does it mean for you to be more Christ-like?

Reflect on the fact that St. Catherine was a woman in the Middle Ages who was not a member of the clergy or even a formal nun. Nevertheless, her holiness, wisdom, and courageous service was so well known that bishops including the Pope would be influenced by her. Reflect on how God is calling you in a unique way regardless of your social status or education level.

Although we are not likely to have extraordinary visions or divine interlocutions as did St. Catherine, we are invited to contemplative prayer where we access our inmost self, and we experience or “gaze” on God in some measure. As you look inward, as you invite your parts to soften and become receptive, you can connect with your spiritual center, the eye of the heart or of the mind, a place of quiet calm and gentle compassion. Rest in this cave of the heart as long as needed. When you are ready, allow your self-system, all your parts led by your inmost self, to turn toward God through the mirror of the soul.

In this mirror, see the beauty and dignity of your soul reflecting the image of God.

St. Paul proclaims, “In him we live and move and have our being” (Acts 17:28).

Let us be open to being “weaved together” with Christ.

Hear the bold and profound words of St. Catherine:

O depth of love! What heart could keep from breaking at the sight of your greatness descending to the lowliness of our humanity? We are your image, and now by making yourself one with us you have become our image, veiling your eternal divinity in the wretched cloud and dung heap of Adam. And why? For love! You, God, became human and we have been made divine! In the name of this unspeakable love, then, I beg you—I would force you even!—to have mercy on your creatures. (Dialogue, ed. Richard Payne, trans Suzanne Noffke, p. 50).

This union of humanity and God happens through the blood of Jesus. This is the same blood received by believers in the Holy Eucharist. The mystical body of Christ, the Church, through space and time, provides this spiritual food. As we receive His body and blood this Advent and Christmas seasons, notice how we are invited, despite our unworthiness, into this divine union, this healing, saving, and transforming communion.

Jesus is the divine life. Jesus is the bridge stretching from heaven to earth to bring us into spiritual friendship with Him. As we come to know and love Him, we develop an even greater intimacy with Him. We become His bride.

As we prepare to celebrate the coming of Jesus into the world and into our hearts, let us allow His love to expand in our hearts, let us grow in love for God, for the Holy Trinity, for the Cross, for the Eucharist. Let us grow in healthy and ordered love for all the parts of our self-system, and then let us grow in true love, generous self-sacrifice, and service for others.

May God bless you on your journey this week!

Resources:

If you are interested to learn more, here are a few resources you might want to check out:

For a different translation of the St. Catherine citation above:

Catherine of Siena, Catherine of Siena: The Dialogue, ed. Richard J. Payne, trans. Suzanne Noffke, The Classics of Western Spirituality (New York; Mahwah, NJ: Paulist Press, 1980), 25–26.

“Open your mind’s eye and look within me, and you will see the dignity and beauty of my reasoning creature. But beyond the beauty I have given the soul by creating her in my image and likeness, look at those who are clothed in the wedding garment of charity, adorned with many true virtues: They are united with me through love. So I say, if you should ask me who they are, I would answer,” said the gentle loving Word, “that they are another me; for they have lost and drowned their own will and have clothed themselves and united themselves and conformed themselves with mine.”

It is true, then, that the soul is united to God through love’s affection.

For more on deification/divinization/theosis, check out my Kingdom Within reflection from August 19, 2024 titled Man’s True Nature

Watch and listen to Bishop Baron’s powerful and thorough recounting and reflection on the life and spirituality of St. Catherine in this 58-minute YouTube video.

Christ is Among us!

Dr. Gerry Crete

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