A $1,000 prize has been awarded to Abraham Wu (Regent College, Vancouver) for the essay, “In Loving Memory: Applying a Theological Anthropology of Trinitarian Personhood to the Problem of Memory Loss.”
Abstract: How should we understand the implications that memory loss has for human personhood? If memory is wholly constitutive for personhood, then human personhood seems imperiled for those suffering from diseases such as dementia. This paper will argue that while memory is indeed constitutive of personhood, it is not wholly constitutive. Instead, this paper will put forward a theological anthropology that seeks to humbly understand human personhood by viewing the human reality from the perspective of an understanding of God. This paper starts from the imago Dei and imago trinitatis in order to understand human beings as "persons-in-relation." This means that one is not merely self-constructed by memory but is also constituted by their relationships with others and—ultimately—in relationship to the God who does not forget (Is. 49:15).
What inspired you to pursue an advanced degree in theology?
To be perfectly honest, it came about as a surprise! While I have always been interested in theology—in thinking, describing, and living in relation to the God who is “above all, through all, and in all” (Eph. 4:6)—I have not always felt called to formally study it.
I originally studied economics and political science and worked in consulting before answering a call to pastoral ministry, which led me to Regent College in Vancouver, Canada. It was during my studies at Regent that I began to see how expansive and interconnected theological study is, and how faith and study go hand-in-hand for fostering joyful faithfulness to Christ and forming Christlikeness. Studying theology has been such a gift that has formed me to know God’s love and participate in it. I have yet to tire of seeking to know God and His world—and I expect that will never change.
What do you hope to do with your degree?
I currently help oversee spiritual formation at a local church and one of my favorite tasks has been writing and teaching an Old Testament and New Testament overview course. In many ways, what I hope to eventually do with my degree is simply more of what I do now: to pastor, teach, and write for the well-being of God’s people and God’s world.
Where do you see connections between your personal faith, your intellectual work and the other aspects of your life?
It is hard not to see connections when thinking about God, “from whom, through whom, and for whom” are all things (Rom. 11:36). This leads me to see my life, intellectual work, and faith as being deeply interrelated since the source, means, and goal of all these things is God. Moreover, I think this also means that faithful and rigorous intellectual work involves one’s life and asks about how one inhabits God’s world—we cannot divorce faith, life, and work. Indeed, the more we are “in relation” to God via participation in Christ and in relation to others, the more we are truly ourselves. For example, this paper arose from pastoral concerns about dementia and disability, and aspects of my life (i.e. both my wife’s family and mine have family members who suffered from dementia). So, this paper was an attempt to “do theology” while integrating my faith and life, with each aspect informing and enhancing the other.
How would you summarize your paper for someone without a theological background?
Essentially, the paper is about what it means to be a person and how personhood can be clarified in the face of a crisis like memory loss. We may think about memory as basically being wholly constitutive of a person. So, if a person lost their memory, we might risk thinking that this person had “lost their minds” or “lost themselves” and is “gone”. If this were true, it would be very troubling considering that approximately 50 million people, worldwide, suffer from dementia. I argue that the aforementioned account of personhood is problematic since it basically sees persons as self-engendered and self-enclosed beings. Rather, a Christian vision of personhood must be theologically re-described with reference to the triune God—in whose image humanity is made (Gen. 1:26-27).
For example, in Augustine of Hippo’s account of the Trinity and the mind in On the Trinity, he argues that a person can possess faculties like memory, but not be wholly constituted by them—since memory, along with intellect and will, are analogies of the Trinity. This Augustinian account relates to the belief that humans bear God’s triune image—suggesting that a theological account of memory should lead to a consideration of what it means for human beings to bear God’s image. Something significant about being made in God’s image is that God’s being is relational—the divine persons are constituted and distinguished in relation to one another. Therefore, as image-bearers of the Trinity, we can understand human beings as also being fundamentally relational; we are analogously constituted and distinguished in relation—ultimately to God and then, penultimately, to others.
The significance of this vision of relatedness, which humans participate in through Christ, is that it re-defines personhood as not being contingent on one’s faculties, but as being anchored in relationship to God and others. This means that even if one loses their memory, their personhood is not destroyed since it is held by God and those they are in relation to.
For example, I am a husband and a son because of my relationships with my wife and parents. Even if I forgot this, my relationships (and my personhood) are still not destroyed as my wife and parents (and others) would still know me. This can allow for the possibility of those suffering from dementia to be “re-membered” by the loving relationships surrounding them. Moreover, it means that those suffering from dementia are ultimately remembered and sustained by God, who does not forget those whom He loves (Is. 49:15).
How might this award make a difference in your life?
I am very grateful for this award; it is an incredible honor and encouragement that has helped me discern what I might do after this degree. This award also helps our family with practical, financial matters and less practical ones (e.g. buying more books).
How do you spend your time when you are not studying?
When I am not studying, I enjoy reading, listening to podcasts, spending time with friends and family, cycling, and playing basketball. As I already mentioned, I also help oversee spiritual formation at our local church and it is a joy for me to walk alongside our congregation as we grow in becoming more like Christ.
Any other comments?
First, my fondest thanks and gratitude goes to my wife, Fiona, and our family—for their love, patience, support, and for teaching me what relating well to God and others looks like. I am also extremely grateful for the faculty, staff, and students at Regent College, which is an incredible, formative community where I learned how faith and rigorous academics can be integrated to foster a joyful commitment to Christ, His church, and His world. Again, my gratitude and thanks go to the entire Theological Horizons team for administering and awarding this prize, and to Mr. & Mrs. Frank Garrett Louthan III for generously funding this prize. Finally, I want to share my gratitude for my church, Tenth Church, with whom I worship, serve, and hope.