Teleology is a philosophical school of thought that evaluates everything by its purpose or goal. It looks at events and conditions by the purpose they serve in some future event or condition.
A common modern expression of this belief (or sensibility) is that God allows – or causes – something to happen. He does so in order to prepare someone for some future event or possibility.
So whether in a secular or a religious sense, one of the first requirements for teleological thinking is an end (or endpoint, “telos” in the original Greek).
There are, of course erroneous examples of such endpoints. One is “the New Soviet Man.” A second is any form of utopia envisioned as the culmination of human activity. And “Spencerianism” is yet another example. This is a variation of evolutionary thinking that applied evolutionary thinking beyond biological systems. Spencer believed that progressive development would result in superior sociological states.
It is easy to see how this idea can be misapplied or even abused. Consider the previously mentioned idea that that God allows – or causes – something to happen in order to prepare someone for some future event or possibility. This opens up the idea that God might will evil in order for good to come of it.
There is a whole branch of theology/philosophy called theodicy that deals with this idea. Theodicy looks at the problem of evil in a world created by a loving and benevolent God. But this is a complicated topic that is outside the scope of this essay.
For now, let us be content to agree with St. Augustine that evil enters the world through human exercise of free will for purposes opposed to those things God approves of or wants for us.
St. Paul And The End Times
Some theologians argue that St. Paul was arguing for Christian teleology, especially in Phillipans. Indeed it is hard to think of Christianity as not being teleological, given the prominence of “End Times” books and articles and thinking in today’s church. Our own liturgy even proclaims that “Christ has died. Christ has risen. Christ will come again.”
Christ’s second coming is one of two things. It is either is a mystery beyond knowing or understanding (or predicting), or something that can be grasped and worked toward. Either way, however, we have some very clear teachings about the endpoint of history as we currently think of it: “Christ will come again.”
Unfortunately for the dramatists among us, we Catholics do not typically use the kind of detailed (even lurid) imaginings about this event that make for exciting articles, books, or movies. We take Jesus at His word that “. . . no one knows, not even the angels of heaven, nor the Son, but the Father alone” (Matthew 24:36).
We simply accept the dramatic imagery in scripture as valid when it comes to the End Times. It has not been in our tradition to fall into attempts to set a date, an attempt many see as an error.
The end of history will undoubtedly be tumultuous. But we do not dwell on it. Our job on earth is not to book reservations, but to prepare our hearts, our minds, and our souls for the ultimate indwelling of Emmanuel, “God with us.”
St. Francis And His Garden
I have heard several variations of the ‘St. Francis in his garden’ story. The basic outline of the story says someone found St. Francis hoeing in the garden and asked Francis what he would do if he knew the world would end tomorrow. (Variations include Francis dying at this same time tomorrow, at the end of today, and so on.)
Francis asks the visitor, “What time tomorrow?” The visitor says, “At this very time tomorrow.” Francis responds saying, ”Then I would be here, tending my garden.”
If you got a notice that you forgot to pay a bill this month, people would understand if you hurried to correct the oversight. Or what if you got a call from your doctor’s office saying one of your recent test results raised some questions? You would almost certainly take their advice and immediately make a follow-up appointment.
Most of us, if advised that our lives would end the following day, would (most likely) spring into action. We might make sure our will was current and maybe jot down some important information. We might mention where the safe deposit key is kept and other things that would make the job of those left behind easier. Some might even run to Confession.
But if I was told on a Tuesday at 2:45 PM that I would die the next day at 2:45 PM, I can think of no better sign of a life being well lived than to be able to say, “Then you would find me here, working in the garden.”
Being Neither Saintly Nor Simple
Of course St. Francis is, to many people, the epitome of saintliness. People who do not even know that October 4 is the Feast of St. Francis consider him a saint. Many non-Catholics also consider him a saint. There are a number of religious communities dedicated to him in Anglicanism, Lutheranism, and the “Old Catholic Church.”
Saint Francis was also notoriously simple in how he lived his life. He embraced poverty and simplicity, prayed the Hours, and worked at the common tasks of the community.
Most of us are not saintly at all, to speak of, let alone as saintly as Francis. Nor have most of us reduced our lives to anything near the level of simplicity he adopted in his daily routines.
Even so, we can emulate him. We do not have to lead a monastic life to pray regularly. And we can follow the disciplines of fasting and study, and practice corporal and spiritual works of mercy. We can simplify our lives and daily routines as much as is appropriate.
How Better To Prepare Ourselves?
Teleology is a grand word and an even grander philosophical concept. The End Times are an awesome, even overwhelming subject to contemplate.
Sometimes when something is difficult, we may be called to try harder to master it. But some things may be too difficult for us to master and we may have to turn to something we can master.
Faced with a hypothetical end of days, either personal or cosmic, St. Francis turned aside to something he could master – his daily work.
Imagine Christ’s Return announced by thunderous trumpet sounding and the east lighting up like every candle, lamp, and searchlight ever made being switched on. I can see St. Francis turning to face the breaking dawn of eternity and falling into prayer. But I can also see him smiling a quiet smile and continuing to work on the row he is hoeing. He had no fear of hearing his name called.
I imagine that Francis knew what I am hoping to learn before my name is called, either in life or death. I hope to learn in my deepest understanding which I only imagine faintly when reading Scripture or good and sacred writings: I hope to finally know what I now hope and strive for – that my end is to be a servant, child, and brother to Christ, and that at the last I will be judged worthy to stand in the company of those included in that brotherhood and sisterhood.
St. Francis of Assisi’s Canticle of the Sun
Most High, all-powerful, good Lord,
Yours are the praises, the glory, the honor, and all blessings.
To You alone, Most High, do they belong,
and no man is worthy to mention Your name.
Praised be You, my Lord, with all your creatures;
especially Brother Sun, who is the day, and through whom You give us light.
And he is beautiful and radiant with great splendor,
and bears a likeness to You, Most High One.
Praised be You, my Lord, through Sister Moon and the stars;
in heaven You formed them clear and precious and beautiful.
Praised be You, my Lord, through Brother Wind,
and through the air, cloudy and serene,
and every kind of weather through which You give sustenance to Your creatures.
Praised be You, my Lord, through Sister Water,
which is very useful and humble and precious and chaste.
Praised be You, my Lord, through Brother Fire,
through whom You light the night;
and he is beautiful and playful and robust and strong.
Praised be You, my Lord, through Sister Mother Earth,
who sustains us and governs us and who produces
varied fruits with colored flowers and herbs.
Praised be You, my Lord,
through those who give pardon for Your love,
and bear infirmity and tribulation.
Blessed are those who endure in peace
for by You, Most High, they shall be crowned.
Praised be You, my Lord,
through our Sister Bodily Death,
from whom no living man can escape.
Woe to those who die in mortal sin.
Blessed are those whom death will find in Your most holy will,
for the second death shall do them no harm.
Praise and bless my Lord,
and give Him thanks,
and serve Him with great humility.
Amen.
