St. Albert the Great
Albertus Magus is in trouble with the Prior. In a fit of experimental zeal, he's taken some of the brothers' beer and fed it to a snake. The inebriated serpent escapes Albert's cell and is terrorizing the less scientifically curious friars by flopping around like a...well...like a drunken snake. For the sake of weak hearts and a calmer convent, the Prior forbids any future experiments with alcohol and snakes. We don't know what hypothesis Albert was testing empirically, but it was not done merely for the sake of curiositas. Albert – teacher of Aquinas and future doctor of the Church – was exercising the virtue of studiositas, the rightly ordered acquisition of truth with the whole of reality in view. Curiositas is an excess of the virtue of studiositas, leading one to attempt to acquire truth in a disorderly manner, or to grasp at only partial truth for the sake of another vice. Albert's drunken snake might appear at first to be a prank or a misguided attempt at acquiring scientific knowledge. However, we know that Albert believed that knowing something about creation is to know something about the Creator.
When we look for and find the first causes of the Real, we look for and find Wisdom. In a purely natural world, we might say that wisdom is knowledge plus experience. Wisdom is a long familiarity with what works. When we put God in the picture, we have to expand our definition. We have to look beyond what works and look for why what works works. This “why” is the core of knowing a thing scientifically, knowing its causes. And knowing the causes always leads us back to the First Cause, God. Sirach puts it beautifully: “Like a Mother [wisdom] will meet [the one practiced in the law], like a young bride she will embrace him, Nourish him with the bread of understanding, and give him the water of learning to drink.” When we want to come closer to God, we don't usually think of science as a viable method. But St. Albert did. By exploring – in an orderly fashion – created things, he found the ordered causes and effects of creation. Built into these created things is the divine purpose, a final cause, a telos. This telos is to give glory to God by being exactly what God made them to be. Nothing more or less. Be the perfect snake. Be the perfect rose. Be the perfect human person. Flourishing in one's final cause is the glory of God made manifest.
As unusual as it may sound, we can come to know and love God by knowing and loving His creation. Such knowledge and love will be imperfect, of course, but along with Scripture and our relationship with Christ through his Church, we can have all we need to realize our final cause. All that stands in our way is the disordered desire to be God w/o God – Pride. Pride fuels curiositas, leading us to think that we know what we cannot know. That our own efforts – unaided by grace – can coerce God into loving us more. Even as we work overtime to earn God's favor, we reject the very gifts He gives us to love Him by loving one another. It's a form of madness! To think that you or I can do something as a creature – as a made thing – to do something to make God love us. When we are only here to think that in the first place b/c He already loves us! St. Albert explored the created world and saw and heard and touched Divine Love and poked and prodded all the made things and found God in the perfectly ordered causes and effects of providence. He spent his life tracing causes/effects. Each cause is a psalm and every effect a prayer. He shows us how to be perfectly human by showing us how to be perfectly loved. Joy abounds where love is abundant.
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