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A Pied Theological Cosmology: Alejandro García-Rivera’s Gift to Science
Published online by Cambridge University Press: 17 April 2024
Abstract
The work of the late Alejandro García-Rivera has been overlooked as a contribution to theological engagement with science. A significant obstacle to appreciating it as such is the view that his theological cosmology marks a problematic shift from Latinx theological aesthetics to an uncritical engagement with the work of Pierre Teilhard de Chardin. This article engages his oeuvre in response to that critique. Using Hans Urs von Balthasar’s concept of “theo-drama,” it argues that García-Rivera not only fits Teilhard into the broader mosaic of his work successfully, but that García-Rivera’s final work illumines his whole oeuvre as a “gift to science.” It shows how García-Rivera adapts his account of the beauty in the “little stories” of the pueblo to little places in the natural world, in order to help us see their beauty as an objective reality calling us to participate in their care. Thus, the article portrays García-Rivera’s body of work as a way to engage the scientifically-minded through a sensibility for natural beauty, born of mestizaje, popular piety, and the cross.
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References
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18 Castillo, Daniel P., “Agony in the Garden?: Evaluating the Cosmology of Alejandro García-Rivera in View of the ‘Little Story’ and the ‘Principle of Foregrounding,’” Diálogo 16, no. 2 (2013): 65–68, https://doi.org/10.1353/dlg.2013.0015.CrossRefGoogle Scholar
19 See also Colonna, “The Garden of God: A Theological Cosmology,” 64. Colonna takes issue with García-Rivera’s combination of Teilhard and von Balthasar.
20 García-Rivera capitalizes beauty somewhat unevenly, but he does so more often than not. The capitalization reflects his assertion of the divine nature of Beauty, as he explains in “On A New List of Aesthetic Categories,” in Theological Aesthetics after von Balthasar, ed. Fodor, James and Bychkov, Oleg V. (New York: Routledge, 2016), CrossRefGoogle Scholar, eBook. He likewise capitalizes goodness and truth, and the “communities” that correspond to the three transcendentals, for similar reasons. Where these terms and others (“mystery,” e.g.) are capitalized in the text of this article, the usage reflects García-Rivera’s.
21 Casarella, “Beauty and the Little Stories of Holiness,” 55.
22 Though I largely disagree with Castillo’s reading of The Garden of God, I nevertheless owe him a debt as well for suggesting that García-Rivera’s vision of hell “might be understood as the unifying ground from which his diverse theological endeavors emerged”; Castillo, “Agony in the Garden?,” 65.
23 While the interpretation I offer of The Human Phenomenon here is my own, I am indebted to two of John Haught’s most recent publications on Teilhard, The Cosmic Vision of Teilhard de Chardin, and God after Einstein: What’s Really Going on in the Universe? (New Haven, CT: Yale University Press, 2022), as well as to the anonymous reviewer who recommended them.
24 Teilhard de Chardin, The Human Phenomenon, 20–21.
25 Teilhard de Chardin, The Human Phenomenon, 160; emphasis in the original.
26 Teilhard de Chardin, The Human Phenomenon, 20.
27 Haught, The Cosmic Vision of Teilhard de Chardin, 215.
28 Teilhard de Chardin, The Human Phenomenon, 172.
29 Teilhard de Chardin, The Human Phenomenon, 6.
30 Teilhard de Chardin, The Human Phenomenon, 183–94.
31 Teilhard de Chardin, The Human Phenomenon, 209–15.
32 Slattery, John P., “Dangerous Tendencies of Cosmic Theology: The Untold Legacy of Teilhard de Chardin,” Philosophy and Theology 29, no. 1 (2017): 69–82, https://doi.org/10.5840/philtheol201611971CrossRefGoogle Scholar; Slattery, John P., “Pierre Teilhard de Chardin’s Legacy of Eugenics and Racism Can’t Be Ignored,” Religion Dispatches, May 21 , 2018, https://religiondispatches.org.Google Scholar Slattery has also published responses to critiques of his argument in Religion Dispatches and Commonweal.
33 Haught, The Cosmic Vision of Teilhard de Chardin, 218–23.
34 Deane-Drummond, Celia, Christ and Evolution: Wonder and Wisdom (Minneapolis, MN: Fortress Press, 2009), 48–53Google Scholar; Matthew Ashley, James, “Reading the Universe Story Theologically: The Contribution of a Biblical Narrative Imagination,” Theological Studies 71, no. 4 (December 2010): 870–902CrossRefGoogle Scholar; Sideris, Lisa H., Consecrating Science: Wonder, Knowledge, and the Natural World (Oakland: University of California Press, 2017), 3–9.CrossRefGoogle Scholar
35 Castillo, “Agony in the Garden?,” 67.
36 Haught, The Cosmic Vision of Teilhard de Chardin, 185; Haught, God after Einstein, 9.
37 See, for example, Haught, God after Einstein, 34–48, 211n23.
38 Haught, The Cosmic Vision of Teilhard de Chardin, 124–27.
39 García-Rivera, The Community of the Beautiful, 7–38.
40 Haught, The Cosmic Vision of Teilhard de Chardin, 17–33.
41 Castillo, “Agony in the Garden?,” 67.
42 García-Rivera, The Garden of God, 91–93; the reference is to a famous line from On the Origin of Species, by Charles Darwin, quoted by García-Rivera at page 91.
43 An argument for this characterization of Teilhard’s work lies beyond the scope of this article, but it reflects the view of some of Teilhard’s most thorough and sympathetic interpreters, such as Henri de Lubac and Bruno de Solages. The overall conclusion to Solages’s massive study of Teilhard’s thought is that Teilhard is no less than “le plus grand apologiste du Christianisme depuis Pascal.” de Chardin, Teilhard, Témoignage et étude sur le développement de la pensée (Toulouse: Edouard Privat, 1967), .Google Scholar De Lubac offers this characterization: “Alone, Père Teilhard looked ahead, to proclaim Christ to generations born into the age of science.” de Lubac, Henri, The Religion of Teilhard de Chardin (New York: Collins, 1967), .Google Scholar For a succinct and less hagiographical defense of this interpretation of Teilhard’s work, see Gray, Donald P., “The Phenomenon of Teilhard,” Theological Studies 36, no. 1 (March 1975): 19–51, https://doi.org/10.1177/004056397503600102CrossRefGoogle Scholar, esp. 20–27.
44 García-Rivera, The Garden of God, 52.
45 See note 22 regarding Castillo, “Agony in the Garden?.”
46 García-Rivera, The Garden of God, vii–viii.
47 García-Rivera, The Community of the Beautiful, 1, 3.
48 García-Rivera, The Garden of God, ix.
49 See Hossenfelder, Sabine, Lost in Math: How Beauty Leads Physics Astray (New York: Basic Books, 2018).Google Scholar
50 García-Rivera, The Community of the Beautiful, 3.
51 García-Rivera, Alex, St. Martín de Porres: The “Little Stories” and the Semiotics of Culture (Maryknoll, NY: Orbis Books, 1995), .Google Scholar
52 García-Rivera, St. Martín de Porres, 100.
53 Admittedly, García-Rivera does not mention his Boeing vision in St. Martín de Porres, but he makes this critique of science explicit elsewhere. A science too enamored of symmetries loses all sensibility for the unique particular, including “the human creature who both senses and theorizes.” This “anthropological lacuna” is the condition of possibility for antihuman science. García-Rivera, Alex, “Light from Light: An Aesthetic Approach to the Science-and-Religion Dialogue,” Currents in Theology and Mission 28, no. 3–4 (June 2001): 275.Google Scholar
54 García-Rivera, St. Martín de Porres, 102.
55 García-Rivera, Alex, Graves, Mark, and Neumann, Carl, “Beauty in the Living World,” Zygon 44, no. 2 (June 2009): 243.Google Scholar See Owens, Brian, “Beauty and Wonder of Science Boosts Researchers’ Well-Being,” Nature, March 17 , 2022, https://doi.org/10.1038/d41586-022-00762-8CrossRefGoogle ScholarPubMed, which reports the results of a sociological study on scientists’ experience of beauty in their work.
56 García-Rivera, Graves, and Neumann, “Beauty in the Living World,” 244.
57 In addition to the works already cited, see also García-Rivera, Alejandro, “Endless Forms Most Beautiful,” Theology and Science 5, no. 2 (2007): , https://doi.org/10.1080/14746700701387552.CrossRefGoogle Scholar
58 Gerard Manley Hopkins, “Pied Beauty,” line 7, cited in García-Rivera, The Community of the Beautiful, 7. García-Rivera does not cite a specific edition. See “Pied Beauty,” in Gerard Manley Hopkins: Poems and Prose (New York: Alfred A. Knopf, 1995), 15, for a version that differs slightly (in spacing) from the one that García-Rivera quotes.
59 García-Rivera, The Community of the Beautiful, 90.
60 García-Rivera, The Community of the Beautiful, 102.
61 Zuschlag, “The Turn to the ‘Beautiful’ in U.S. Hispanic/Latino Theology,” 16.
62 See the helpful discussion of this point in Casarella, “Beauty and the Little Stories of Holiness,” 54–55.
63 García-Rivera, Graves, and Neumann, “Beauty in the Living World,” 250.
64 García-Rivera does take up the subject briefly in chapter 3 of The Community of the Beautiful.
65 See, for example, García-Rivera, Graves, and Neumann, “Beauty in the Living World,” 260.
66 García-Rivera, “On A New List of Aesthetic Categories,” 182.
67 Castillo, “Agony in the Garden?,” 65.
68 Deane-Drummond, Christ and Evolution, 49.
69 That is, “some standpoint from which we can merely be observers of a sequence of events,” says Deane-Drummond (Christ and Evolution, 51).
70 Although García-Rivera does not delineate his project as von Balthasar does in Seeing the Form, I find von Balthasar’s categories of “objective evidence” and “subjective evidence” useful in analyzing García-Rivera’s oeuvre. See von Balthasar, Hans Urs, The Glory of the Lord: A Theological Aesthetics, 2nd ed., vol. 1, Seeing the Form (San Francisco, CA: Ignatius Press, 2009), p.Google Scholar
71 García-Rivera, The Community of the Beautiful, chap. 2.
72 García-Rivera, The Community of the Beautiful, 86–90.
73 García-Rivera, The Community of the Beautiful, 89.
74 García-Rivera, The Community of the Beautiful, 89.
75 Compare Casarella, “Beauty and the Little Stories of Holiness,” 54–55.
76 See Tirres, “Theological Aesthetics and the Many Pragmatisms of Alejandro García-Rivera,” esp. 60–61.
77 García-Rivera, Community of the Beautiful, 112; see also García-Rivera, “On A New List of Aesthetic Categories,” 177–78. The following paragraphs in this section summarize chapters 4–6 of Community of the Beautiful and should be considered wholly derivative.
78 García-Rivera, The Community of the Beautiful, 33. For a general introduction to Peirce, see Burch, Robert, “Charles Sanders Peirce,” in The Stanford Encyclopedia of Philosophy, ed. Zalta, Edward N., Summer 2022 (Metaphysics Research Lab, Stanford University, 2022)Google Scholar, https://plato.stanford.edu/archives/sum2022/entries/peirce/. For more on Peirce’s semiotic understanding of logic, see Bellucci, Francesco, Pierce’s Speculative Grammar: Logic as Semiotics (New York: Routledge, 2018).Google Scholar
79 Compare García-Rivera, “On A New List of Aesthetic Categories,” 178.
80 García-Rivera, The Community of the Beautiful, 122–23.
81 Royce, Josiah, “Negation,” in Royce’s Logical Essays: Collected Logical Essays of Josiah Royce, ed. Robinson, Daniel S. (Dubuque, IA: William C. Brown, 1951), Google Scholar; cited in García-Rivera, The Community of the Beautiful, 152.
82 García-Rivera, The Community of the Beautiful, 147–48.
83 García-Rivera, The Community of the Beautiful, 187–96.
84 Goizueta, “The Theologian as Wounded Innocent,” 41.
85 García-Rivera, The Community of the Beautiful, 185.
86 García-Rivera, The Community of the Beautiful, 9.
87 In Goizueta’s estimation, “It is precisely [a wounded innocence]—so strange sounding at first glance—that makes possible and generates a theological cosmology.” Goizueta, “The Theologian as Wounded Innocent,” 37.
88 García-Rivera, Alex, A Wounded Innocence: Sketches for a Theology of Art (Collegeville, MN: Liturgical Press, 2003), .Google Scholar
89 García-Rivera, A Wounded Innocence, x.
90 García-Rivera, A Wounded Innocence, 32–34. “Religious insight” was Royce’s answer to William James and The Varieties of Religious Experience. For García-Rivera’s source, see Royce, Josiah, The Sources of Religious Insight (New York: Charles Scribner’s Sons, 1912), 5–9.Google Scholar
91 García-Rivera, A Wounded Innocence, 24.
92 García-Rivera, A Wounded Innocence, chap. 7.
93 García-Rivera, A Wounded Innocence, 120.
94 García-Rivera, A Wounded Innocence, 120.
95 Goizueta, “The Theologian as Wounded Innocent,” 40–41.
96 García-Rivera, The Garden of God, 78–80.
97 García-Rivera, “On A New List of Aesthetic Categories,” 177–80.
98 García-Rivera, “On A New List of Aesthetic Categories,” 182.
99 García-Rivera, St. Martín de Porres, 20–21.
100 García-Rivera, St. Martín de Porres, 2.
101 García-Rivera, St. Martín de Porres, 20–21.
102 García-Rivera, “On A New List of Aesthetic Categories,” 177.
103 García-Rivera, “On A New List of Aesthetic Categories,” 175. See page 176 for a photograph of a replica of the Esquípuli crucifix at the San Fernando Cathedral in San Antonio, Texas, taken by García-Rivera. It depicts the cross before a bank of votive candles, as well as the offerings and prayer requests left by pilgrims. “At the feet of the crucifix,” García-Rivera explains, “people have placed photos, prayers, requests, in short, their ‘little stories’” (177). For a freely accessible picture of this same shrine, see R. E. Blue, El Cristo Negro (The Black Christ) Shrine, June 2008, photograph, https://www.flickr.com/photos/reblue/2874878644.
104 García-Rivera, “On A New List of Aesthetic Categories,” 177.
105 García-Rivera, “On A New List of Aesthetic Categories,” 177.
106 García-Rivera, “On A New List of Aesthetic Categories,” 175.
107 García-Rivera, A Wounded Innocence, 77.
108 García-Rivera, The Community of the Beautiful, 116; see Tirres, “Theological Aesthetics and the Many Pragmatisms of Alejandro García-Rivera,” 61.
109 See García-Rivera, “On A New List of Aesthetic Categories,” 182.
110 It is also not without support from other readers of García-Rivera. Despite viewing The Garden of God as García-Rivera’s “summa,” Schreiter also shares some of Castillo’s worry about the use of Teilhard in the text: “I recall pointing out to him,” says Schreiter, “that, like Teilhard, his cosmic vision downplayed the significance of evil.” Schreiter, “Spaces Engaged and Transfigured,” 45.
111 García-Rivera, The Garden of God, 1.
112 Sideris, Consecrating Science, 9.
113 Castillo, “Agony in the Garden?,” 67.
114 García-Rivera, The Garden of God, ix.
115 García-Rivera, The Garden of God, 93.
116 Castillo, “Agony in the Garden?,” 67.
117 García-Rivera, A Wounded Innocence, 119.
118 García-Rivera, The Garden of God, x.
119 García-Rivera, “On A New List of Aesthetic Categories,” 177; emphasis in the original.
120 García-Rivera, The Garden of God, ix.
121 García-Rivera, The Garden of God, ix.
122 Castillo, “Agony in the Garden?,” 65.
123 Schreiter, “Spaces Engaged and Transfigured,” 45.
124 See Brueggemann, Walter, The Land: Place as Gift, Promise, and Challenge in Biblical Faith, Overtures to Biblical Theology (Philadelphia, PA: Fortress Press, 1977)Google Scholar, chap. 1.
125 García-Rivera, The Garden of God, 44.
126 García-Rivera, The Garden of God, 45; he also criticizes Teilhard for lacking a pneumatology (42–44).
127 García-Rivera, The Garden of God, 51.
128 García-Rivera, The Garden of God, 42.
129 I thank an anonymous reviewer for highlighting this passage.
130 García-Rivera, The Garden of God, 6; emphasis in the original.
131 Haught, The Cosmic Vision of Teilhard de Chardin, 189.
132 García-Rivera, The Garden of God, 6.
133 García-Rivera, The Garden of God, 9.
134 García-Rivera, The Garden of God, 40–41, 44–45.
135 See, for example, Haught, God after Einstein, 10–11; Haught, The Cosmic Vision of Teilhard de Chardin, 41–44.
136 Haught, John F., God after Darwin: A Theology of Evolution, 2nd ed. (Boulder, CO: Westview Press, 2008), .Google Scholar
137 Haught, God after Darwin, 136.
138 Compare Hopkins, “Pied Beauty,” lines 2–3.
139 Haught, The Cosmic Vision of Teilhard de Chardin, 24.
140 García-Rivera, The Community of the Beautiful, 163.
141 García-Rivera, The Community of the Beautiful, 164.
142 García-Rivera, The Community of the Beautiful, 163–64.
143 Compare García-Rivera, The Garden of God, x, 128–29. García-Rivera opts for an architectural interpretation of Royce in The Garden of God, based on Christopher Alexander’s notion of “centers”; The Phenomenon of Life, vol. 1, The Nature of Order (Berkeley, CA: Center for Environmental Structure, 2002), 85–86. However, his use of Alexander is unfortunately a case of explaining the obscure by the more obscure, so I will bracket the concept of “centers” here.
144 See García-Rivera, The Garden of God, 92.
145 García-Rivera, The Garden of God, 92.
146 García-Rivera, The Garden of God, 93.
147 García-Rivera, The Garden of God, 94.
148 García-Rivera, The Garden of God, 120.
149 García-Rivera, The Garden of God, 102; emphasis in the original.
150 Haught, The Cosmic Vision of Teilhard de Chardin, 220–21.
151 García-Rivera, The Garden of God, 92.
152 García-Rivera, The Garden of God, 102–04.
153 García-Rivera, The Garden of God, 99.
154 García-Rivera, The Garden of God, 127.
155 García-Rivera, The Garden of God, 132.
156 See Goizueta, “The Theologian as Wounded Innocent,” 40.
157 García-Rivera, The Garden of God, 130.
158 García-Rivera, “A Contribution to the Dialogue Between Theology and the Natural Sciences,” 58.
159 García-Rivera, “On A New List of Aesthetic Categories,” 182.