By Fr Mathew Thankachen O.Praem.
A person’s personality and social network are influenced not only by their familial and social background at a particular era but also by the religious and linguistic ideas that their culture and language impart to them. This short essay aims to illustrate how the word ‘Amen’ affects a believer’s personality within the framework of ‘Synodality’.
The Hebrew Bible has 30 instances of the word Amen, 12 of which are found in Deuteronomy alone, starting at 27:15. Five times in Psalm 41:13, 72:19, 89:52, Numbers 5:22, and Nehemiah 8:6, the phrase “Amen, Amen” is used. In Isaiah 65:16, it is rendered as “of truth” twice. In the New Testament, Jesus uses the phrase “Amen, Amen, I tell you” to both — signify and justify himself as a “solemn declaration of Truth.” The phrase ‘Amen’ is used with the “submission, as a homogenous notion in mind. “Stable as Stone” by the three Semitic faiths of Islam, Christianity, and Judaism. The formal response that a man gives when he humbly believes and affirms, “anything that is “Divine Will” is “Amen.”
The final ‘Yes’ to God’s plan, or “obedience and surrender to his will,” is the result of a difficult journey of life that involves a great deal of dialogue. Such conflicting dialogue with God, others, and oneself can be found in the lives of Joseph, Mary, the Prophets, Moses, Abraham, and others. The human will to plunge into the plan of Divine will is a result of this ongoing walking together with conversation and the final failure of human reasoning. Such a dive occurs when someone has a distinct mission or aims they want to accomplish.
Answering the problems in conversation with the Holy Spirit is a true vocation. Therefore, the “ultimate plunge,” the dynamism of “Amen,” and the difficulties, crisis, conversation, and argumentation all precede the ultimate plunge into the unknown and the understanding of one’s own limitations.
The sheer act of becoming a priest or religious life vocation requires one to constantly ‘respond’, or ‘amen’, to the difficulties that arise in one’s social and personal environments. In the Biblical context, Amen frequently characterizes a personality attribute as a “closed door” based on personal convictions that are inappropriate. Indeed, conservatism and orthodoxy form the basis of the Amen personality feature. The tremendous ‘Amen’ frequently bears fruit, leading to the martyrdom’ of the saints in the church.
The great struggle of comprehending the “will of God” and exulting, “Here I am Lord, I have come to do your will,” is seen in the life of the historical Jesus. “Your will be carried out, not mine.” Through prayer, he engaged in a continuous dialogue to discover what God’s will was for his life. Such continuous conversation is also present with Jews and their adherents. Jesus knew the ‘Amen,’ but it did not stop him from engaging in conversation with people in order to carry out God’s agenda. In addition to asking his followers, “Who do you think that I am?” Jesus also began answering every probing question the Pharisees threw at him in an attempt to catch him.
As a result, we discover that Biblical dialogue is a profound exploration and an affirmation of God’s plan within the framework of communication between men. By “opening the doors to reveal the Amen one is so firm as rock convinced of, dialogue helps to throw light into darkness.” Some people with the “Amen personality” can occasionally be too obstinate to consider opposing viewpoints. There could be a misperception that one is a teacher or that one is “full of priesthood” in the works. Among the common phrases that are purported to be used are “You listen what I say and don’t come to teach me.”
The growth of any life on earth is conditioned by the influence, and dialogue with the surroundings it lives – be it biological or psychical growth. A dialogue within (God) and without (men and culture) is essential for the growth of the believing community, the church.
Jesus said, “Who do you think that I am?” not because he didn’t know who he was or what he had come for. Instead, it is meant to strengthen the disciples’ conviction. “No one lit a lamp and placed it under the bushel,” declared Jesus. As previously said, dialogue is predicated on the very construction of the word ‘Amen’ and how it affects the personality. In actuality, ‘Amen’ should really mean “Faith, Rock,” as every Christian is a combination of a strong Amen heart and an open heart for conversation.
“Dialogue and Amen” are thus the two halves of a single coin. Therefore, the Church is dogmatic and liberative, as well as an institution and movement. Merely engaging in a dialogue during an inculturation process could result in moral relativism and laxity, whereas simply saying ‘Amen’ could turn the church into a gated community. May the Church become relevant to the modern world while remaining firmly rooted in Christ.