Digital Logos Edition
When we see God, are we looking with our physical eyes or with the mind’s eye? Both, says Hans Boersma in this sacramental and historical treatment of the beatific vision. Focusing on “vision” as a living metaphor, Boersma shows how the vision of God is accessible already today.
Seeing God is a historical study, but it also includes a dogmatic articulation of key characteristics that contribute to our understanding of the beatific vision. Theologians, philosophers, and literary authors have long maintained that the invisible God becomes visible to us. Boersma shows how God trains us to see his character by transforming our eyes and minds, highlighting continuity from this world to the next. Christ-centered, sacramental, and ecumenical in character, Seeing God presents life as a pilgrimage to see the face of God in the hereafter.
“The beatific vision, in its perpetual gaze on God in Christ, centers like nothing else on enjoying him.” (Page 5)
“‘sacramental ontology,’ that is, the notion, characteristic of the ancient and medieval world, that reality is symbolic, both in the sense that the material world discloses spiritual reality, which is expressed through the material lending it meaning, and in the way in which, throughout the material, animal, human world, there is an interlocking symbolism that draws on the fundamental spiritual-material symbolism and reveals a kind of cosmic sympathy, reaching throughout the whole created order. The notion that everything has a purpose, a telos, links the sacramental ontology with the beatific vision as the goal of humankind, if not of creation.” (Page xiv)
“We could say, therefore, that we are human inasmuch as we are conformed to Christ. As we become more and more like Christ, we become more truly ourselves. It is not our past, therefore, but our future that properly tells us who we are. As imperfect types, our identity is grounded sacramentally—or, we could also say, teleologically—in Christ. Once we recognize Christ as the archetype of history, we also discover the teleological drive and the sacramental character of history: the future reality of the archetype is already present within the shadowy types of history.” (Pages 9–10)
“Enter the inner chamber of thy mind; shut out all thoughts save that of God, and such as can aid thee in seeking him; close thy door and seek him. Speak now, my whole heart! speak now to God, saying, I seek thy face; thy face, Lord, will I seek (Psalms 27:8). And come thou now, O Lord my God, teach my heart where and how it may seek thee, where and how it may find thee’ (1). By turning to Psalm 27, Anselm takes his reader on a pilgrimage to the summit of human existence, a face-to-face encounter with God.” (Pages 22–23)