"New Creation:" Grace and Experiences of a Renewed Nature.

In everyday life, one encounters many experiences of affliction that, for whatever reason, nature (ours or others') cannot resolve. Yet, when nature's finite resources are exhausted and hope seems in vain, humans often experience extra-ordinary moments of renewal and resolution—breakthroughs, remissions, insights, and conversions. We experience these moments in our natural existence; yet, we feel they cannot originate, cannot be attributed to nature alone. Rather, these experiences, called "graces" in Christianity, are attributed to a divine power acting in us. How do we come to describe these experiences in this way? Is it possible to formulate a general theory of these experiences as "graces"? Is there an "experience" of grace in general, a "state of grace", which serves as ground and unifying experience for the "graces" we receive? Working from the Catholic theological point of view, this paper examines such experiences of affliction and renewal, as well as the basic Catholic framework schematizing them as found in the Bible and Catholic religious writings. In doing so, this paper highlights the theme of impossibility (absolutely or in context) underlying each experience, and broadly categorizes them as happening within three regions of human life: the external, ethical sphere, the interior self-relationship, and the vertical relationship to the Divine. In dialogue with theologians and phenomenological thinkers, general formulations of the experiences are placed within their respective spheres, and certain problems in the identification or interpretation of these experiences are identified. The paper then explores how the experience of a "New Creation" can serve not only as a label for the totality of these experiences, but also as a totalizing and overarching ground-experience of "grace" and an interpretive hermeneutic for graces in general. As a result, a graced moment of total personal "rebirth" or "recreation", prevenient with respect to any personal co-operation or experiences of grace as grace, is identified as a potential ground for all other graces considered. Finally, this paper considers some potential implications of this account of grace for both Catholic thought and Phenomenology more generally. [ABSTRACT FROM AUTHOR]