There is a statement made by Augustine in Confessions that reads: ‘what I mean when I say I love my God, is that I am clinging to an embrace which is not severed by the fulfilment of desire’[i]
Centuries later, Leo Tolstoy made a similar statement, writing that ‘grace supported him over the abyss.’[ii]
This may seem an odd correlation, but Viktor Frankl’s book ‘Man’s Search for Meaning’ embodies the essential characteristics of these theological positions.
Frankl, a Jewish psychiatrist and holocaust survivor, presents a perspective born from extreme adversity.
The connection of his thought and experience with that of Tolstoy’s and Augustine’s, is at first an ‘existential struggle for meaning”[iii]. What follows is a break with existentialism, with an acknowledgement that meaning and purpose are found outside ourselves.
For example, Frankl ambiguously states that ‘being human always points, and is directed, to something, or someone, other than oneself’[iv]. Augustine and Tolstoy would agree, but go further, by more directly stating that we are not just pointed, but are being pointed towards the God who encounters us in Jesus Christ.
Where Augustine states that clinging to grace is first brought about by God’s embrace, Tolstoy reminds us that ‘faith is the strength of life’. Frankl adds, so is hope.
His prevailing conclusion is that in the midst of difficult circumstances, we are never without the ‘free decision[v]’ to say yes to life.
“…the last of the human freedoms is found in the ability to choose one’s attitude in any given set of circumstances, to choose one’s own way.[vi]
The pessimist resembles a man who observes with fear and sadness that his wall calendar, from which he daily tears a sheet, grows thinner with each passing day.
On the other hand, the person who attacks the problems of life actively is like a man who removes each successive leaf from his calendar and files it neatly and carefully away with its predecessors, after first having jotted down a few diary notes on the back.
He can reflect with pride and joy on all the richness set down in these notes, on all the life he has already lived to the fullest. What will it matter to him if he notices that he is growing old? Has he any reason to envy the young people whom he sees, or wax nostalgic over his own lost youth? What reasons has he to envy a young person?
For the possibilities that a young person has, the future which is in store for him? “No, thank you,” he will think. “Instead of possibilities, I have realities in my past, not only the reality of work done and of love loved, but of sufferings bravely suffered.’[vii]
God gives us permission to act.
In free decision we are encouraged to let God transform our hearts. (Romans 12:1-21)
We are not bound to the definitions of others, our culture/sub-culture or the opinions of our neighbour.
Identity rests in the one who, while we were yet sinners, died for us (Romans 5:8). For God, in Jesus Christ chose to free us, so that we can be truly free to say “yes” to Him, and “yes” to life.
[i] St. Augustine, Confessions Penguin Classics p.212
[ii] ‘I am supported above the abyss’ Tolstoy, L. 1869, A Confession
[iii] Frankl, V.E. 2006 Man’s Search for Meaning Beacon Press. Kindle Ed. Loc. 27-29 & 1268-1270
[v] Ibid, Loc. 922-924
[vi] Ibid, Loc. 877-878
[vii] Ibid, Loc. 1514-18-1521
Originally published 14th September 2014
2 thoughts on “The War Is Over, But The Battles Rage On: Viktor Frankl’s Hope As Yes to God, & Yes to Life”
I just watched this chapel message by Rebekah Lyons, who quotes from Frankl’s book:
This is outstanding. It confirms some of the other ideas I have about how useful Frankl’s logotherapy is for an applied theology of hope. Given that logotherapy is centred on logos (being Word and meaning as derived from something found outside of ourselves). There is potential for this to inform a contemporary Barthian theology of hope (in conversation with, possibly even contrasted against Moltmann’s). I appreciate the timing of this. Thanks for sharing it Kevin.