Does not a "personal God" imply a sort of covetous relationship with Him?

[Other_Eric]

Dear Catholic Answers,

I would like some clarification on an answer recently given by Father Vincent Serpa in the “Ask an Apologist” section.

The question addressed the nature of God as personal. The questioner pointed out that he had encountered an argument suggesting that God was not personal as this concept might lead one to moral relativism. Father Serpa’s answer reminded the questioner of God’s substance being made up of three persons and that every saint has had a personal relationship with God. He went on to explain that these attributes argued against a God Who was not personal.

It seems to me that this answer is deficient in at least five respects:

1. 
   *]The formulation “personal God” implies a sort of covetous relationship with God. God becomes reduced to a thing one can possess. God can most certainly not be “my God” in the same sense as “my house,” “my car” or even “my friend.” Stressing a personal God in this respect carries with it the danger of inviting the individual to regard himself as distinct from the Mystical Body of Christ rather than a member of it.
   *]When Christ taught the Apostles to pray, he used the form “our Father,” not “my Father.” It is difficult to maintain the image of a personal, rather than corporate, God when the concept seems to be directly contradicted by the grammar Christ taught us to use even in our private prayers.
   *]Canon 906 forbids the Eucharistic celebration to be offered in the absence of “at least some member of the faithful.” This restriction would cease to make sense if the offering of Christ’s body was meant to be a personal, rather than corporate experience.
   *]In Father Serpa’s own answer, he invokes the teaching authority of the Church against the charge of moral relativism yet does not seem to recognize that this contradicts the idea of a personal God as well. The Catholic is not obliged to encounter God directly, but rather through the bureaucratic structure of the Church. This is indicative of a corporate, rather than personal God.
   *]Pointing out that the saints may have had personal relationships with God also seems not to be demonstrative of anything the faithful should attempt to imitate. Saints were possessed of many attributes and private revelations which the vast majority of the faithful are simply not privy to. Why the nature of one’s relationship to God should be an exception to this is not explained. Wouldn’t it be far safer to point out that the initiative for this sort of personal intimacy lies with God, not the individual? Not to stress this may invite presumption.
   It seems that the true nature of one’s relationship with God can only be seen within the context of God’s relationship to the Church. I do not see how this can possibly diminish the love we are commanded to have for God since this is the manner in which He commands it be expressed.
   
   Accordingly, I am requesting how it is that these apparent inconsistencies might be resolved.

 

[Fr.Vincent_Serpa]

Hi,

Says who? There is nothing about the word “personal” that automatically assigns “covetous” to anyone to whom it is attributed. Because God is my God does not mean that He is no one else’s God. He is my God in that I have no strange gods before Him. The dictionary defines “personal” as “of, pertaining to, or concerning a particular person; individual…”

It is understandable that Jesus taught His disciples to pray to “our Father.” No one is suggesting that we should always pray in private. But in another passage He urged people to pray in private also: “But when you pray, go to your private room and, when you have shut the door, pray to your Father who is in that secret place, and your Father who see all that is done in secret will reward you.” (Mt. 6:6b)

The whole of canon 906 reads: “The priest may not celebrate without the participation of at least some member of the faithful, except for a just and reasonable cause.” That no member of the faithful is around is a just and reasonable cause. Many saints celebrated Mass in this way. Certainly, the saints and angels were present.

Again, God created us as persons. We can only relate as the persons He created us to be.
When I look at my mother, I am not conscious of relating to the universal, motherhood—though indirectly I am. I first relate to the individual—and not any individual, but THIS individual. It’s the way God designed us.

It is important to not confuse “personal” with “exclusive”. Over and over in the Gospels we find Our Blessed Lord ministering to individual persons in a most personal way—one on one. I often speak of our relationship with Him as spokes in a wheel: the closer we come to Him, the closer we come to each other. When we are alone with the Lord and make an oblation of our person to His, we are in communion with everyone.

This is what hermits do. It has been said of those who live a life of solitude, such as the Carthusians, that they are never less alone than when alone because they are united to Christ in His mystical body—while they are relating to Him personally.

Fr. Vincent Serpa, O.P.