Celia Deane-Drummond (Professor of Theology, Notre Dame) takes wonder as a point of departure in considering the nature and existence of the world. I could listen to her speak all day, and I love what she shares here. A sense of wonder is how we first experience the world’s beauty. We later learn the scientific ways the world works predictably. We discover something of the world’s logos. But wonder remains. And wonder is never ‘accounted for’ physically. Wonder is never reduced to a cog in the parts of the world whose beauty is the cause of such amazement. Wonder is in this sense transcendent of the world itself, though we experience wonder in and through the world’s own apparatuses (i.e., embodiment).
Thinking about Deane-Drummond’s comments on wonder (see the video below) got me thinking—Does God experience a sense of wonder and amazement at the contemplation of himself? One reason to think not might be the assumption that ‘wonder’ implies finitude and ignorance. One is only amazed if what one is amazed at is ‘discovered’, if there’s an inherent element of surprise, of moving from a state in which one’s experience wasn’t defined by such wonder to a state in which one awakens to such wonder. So ‘wonder’, one might argue, can only be experienced by finite creatures who don’t already perceive all truth. God couldn’t experience a sense of wonder or amazement even at the contemplation of himself because that would imply a certain discovery of what he didn’t already fully realize about himself, and that in turn implies a certain failure to know himself, and certainly we don’t want to say God can fail to know himself.
That said, I don’t think it follows that all sense of wonder entails the kind of discovery that implies finitude and ignorance. Traditionally, God is believed to be the summum bonum, the highest good, the greatest beauty, an unsurpassably intense delight grounded in his own self-contemplation. I agree there’s a certain necessary, timeless fullness to God’s being and identity that we cannot reduce to any temporal becoming, but I don’t suppose this precludes—in fact I think it requires—divine wonder. Bliss is wonder.
I imagine God to be ‘wonderful’, to experience and know himself with an infinite sense of wonder, not because he is forever discovering things about himself he didn’t know, but because there is nothing possibly boring or redundant about God. God is never bored with himself. He always experiences himself as supremely wonderful. The Father’s eternal begetting of his Logos is an exclamatory act (!), an eternal “Wow!” whose utterance is God’s existence.
So how do we imagine such wonder? Well, I’ve listened to certain pieces of music repeatedly, through the years, more times than I can count, knowing the notation, knowing what is to come, so to speak—no surprises there—and yet I continue to experience a sense of wonder at their beauty and my wonder isn’t preceded by some ignorance. The same can be true of fine art. I’ve sat contemplating favorite works of art for hours, and do so still, years after being captured by them as a teenager, and I continue to experience wonder, a kind of pre-linguistic experience of possessing myself ecstatically in and as shared beauty. We discover ourselves piecemeal because of our finitude. We are not our own bonum. But there’s no reason to suppose that God, who just is the beauty toward which all our discoveries of wonder tend, is not also infinite wonder.
Here we meet the most serious diseases of modern—I’ll stick to my own tradition—Evangelicalism. God is more or less thought to be boring. Our religious services are full of diversions put in place to insure that our services are sufficiently entertaining. True, we concede God must be appealed to in order to explain the world’s beauty or to make our experience of the world enjoyable. We can do this much. But what do we make of just God? We never say it. It would be anathema to admit it. But it is everywhere evident in the dysfunctions of our theology, the dispositions of our worship, the endless diversions of our culture that at our center there is not an experience of God as the transcendent, unifying wonder of existence. There is instead a gnawing absence of such wonder which threatens to consume everything we are and do with infinite boredom.
Enjoy Deane-Drummond’s Closer to Truth video.
Wonder is thy name,
Not trapped being the same
In form and thought; nor art thou boringly so.
Eternal delight without repetition
Of what in thee gives thee joy; nor by omission
Art thou Infinite Wonder, but euphorically so!