The following comment by Fr John-Julian of the Order of Julian of Norwich (a small Anglican religious order) appeared October 22, 2007 in Derek Olsen's excellent site Haligweorc. I'm reproducing it here almost in full because I think it can stand being read, marked, and inwardly digested by the Marys and Marthas of the church--especially the Marthas, who tend to control the institutional aspects of it. Take it away, Father:

I went into my last parish with the commitment that I would place sacramental ministry (including its quality, nature, and frequency) in absolute primary place; secondly, I would preach/teach solid history, theology, and prayer--in the pulpit and in adult forums. I would refuse to promote other projects or programs of social service or justice or "mission" (including those of the diocese or the national church--and I filled the circular file with a whole lot of brochures).

Attendance almost doubled in 18 months! Pledges more than doubled. A ten-year loan was paid off in two years.

It took a little less than two years of this kind of focussed ministry before the questions started to be asked: "Shouldn't we be doing some kind of outreach ministry? Is there some way we can apply the Gospel to the community outside our parish? Could we undertake support for a missionary? (etc)".

It was on-the-ground proof of my conviction that deepening spirituality and theological learning will automatically produce a concern for social justice and action. (And my second conviction is that primary emphasis on good works does not tend to produce deepening spirituality and/or learning).

I know this position is considered heretical by many, but for me there really is a cause-effect paradigm here...True spiritual development will eventually not ALLOW one to ignore the social justice needs.

The Uncreated Light: an iconographical study of the Transfiguration in the Eastern Church, by Solrunn Nes. Grand Rapids, Eerdmans, 2007.

A Norwegian Roman Catholic iconographer? But of course! In this reworking of her University of Bergen master's thesis in art history, Solrunn Nes gives us not only artistic analysis but a very useful and concise review of the Eastern Christian view of salvation history.

The Transfiguration has always occupied a position of primary importance in Eastern spirituality, and its feastday on August 6 is celebrated with great solemnity. By contrast, it was a minor liturgical event in the pre-Vatican II Catholicism of my boyhood. Jesus and some apostles went up a mountain and something weird happened to Jesus. After the Council, the significance of the Transfiguration had nowhere to go but down.

Nes' main point is that in Jesus divinity and humanity have been fully united. The light emanating from Jesus during the Transfiguration is his divinity, uncreated light pervading his human flesh. This divine light--understood as a real manifestation of God and not a created thing--is not limited to Jesus. Human beings who have attained great intimacy with God sometimes manifest the uncreated light as well. This is the traditional Eastern interpretation of the glow radiating from Moses' face after he came down from Mt Sinai. St Simeon the New Theologian (949-1022) manifested this light several times and (atypically) wrote about it. Perhaps the best-known account of this phenomenon is the description left by the 19th century Russian Motovilov of his meeting with his spiritual father St Seraphim of Sarov.

The artistic depictions discussed by Nes include two mosaics (from St Catherine's monastery in Sinai and Sant Apollinare in Classe, Ravenna), an Ottonian manuscript illumination (10th century imperial Germany) and wood-panel icons from medieval Russia. These latter are by Theophane the Greek (reproduced above) and Andrei Rublev.

The theological points of which these pieces are artistic expressions can be summarized as follows:

• God became human so that human beings can become Godlike.
• The light manifested by Jesus during the Transfiguration prefigured the light he manifested when he rose from the dead. That light, in turn, prefigures the light we will manifest at the general resurrection at the end of time.
• The general resurrection is not limited to humans but will include the entire cosmos, which will also glow with the uncreated light.

The jolly lad to the left is Richard Hooker. Richard lived from 1553 to 1600. He was ordained in the Church of England and later appointed by Elizabeth I as Master of the Temple, making him the chaplain of the Inns of Court, a key part of the English legal education system. After ten years he moved to a country parish near Canterbury where, in the remaining five years of his life, he managed to crank out his magnum opus, The Laws of Ecclesiastical Polity. Reading this is a tough slog, in that it comes off as Shakespeare written by a lawyer. Nonetheless, Hooker is considered the first great Anglican theologian. Even Pope Clement VIII was impressed by his work.

Hooker is widely credited with affirming that Anglican theology is based upon Scripture, Tradition and Reason, going so far as to create the analogy of a three-legged stool. Alas, this catchy image has proved to be something of an intellectual urban legend, for Hooker never said anything quite like that. See a recent post by Tobias Haller for a succinct discussion of the holy Hooker and his intellectual furniture.

Anglican theology has always struck me as more like trying to juggle three balls at once. The juggling act is complicated by the fact that, depending on the theologian, one of the balls is usually bigger than the others.

Evangelicals typically pay more attention to Scripture than to either Reason or Tradition. The Anglican Communion is on the verge of imploding in large part because some evangelicals, unable to compromise on " the authority of Scripture", are unwilling to gather around the altar with gays, lesbians, and those who support their inclusion in the church. Recently Nigerian Bishop Isaac Orama let fly with an exceptionally vicious example of where this can all lead which can be read about here.

Anglo-Catholics tend to give pride of place to Tradition, especially those aspects of it concerned with the sacraments, with liturgy, and with spirituality. As with evangelicals, there are several varieties of Anglo-Catholics, some of whom are less brain-dead than others. For some AC's, unfortunately, Tradition boils down to lace surplices, fiddleback chasubles, semi-closeted homosexuality, the Anglican Missal, and no girls allowed in the sanctuary (except for the altar guild, of course).

Liberal or broad-church Anglicans emphasize human Reason (with experience as a subset of reason) as the key factor in the interpretation of Scripture and theological Tradition. Members of this faction who've gone off the rails would include the late Bishop Pike, the present-day Bishop Spong, and those sympathetic with the work of the Jesus Seminar. Thes folks assume the validity of secular rationalism and assert that Christianity must adjust itself to post-Enlightenment worldviews or else become irrelevant. The net result, IMHO, is Unitarianism in drag.

Bearing this in mind, I am quite willing to admit that, concerning the issue of homosexuality, reason/experience trumps both Scripture and Tradition. Many Anglicans, both gay and straight, point to the existence of committed gay and lesbian monogamous relationships (usually in the face of overwhelming societal disapproval) as evidence that the anti-gay sanctions proclaimed for so long by the church must, at the very least, be rethought.

An excellent statement of this position can be found in an essay by Luke Timothy Johnson appearing in Commonweal, long one of the main house-organs for thinking Roman Catholics. Johnson is a Catholic himself, a professor at Emory University, and a former Benedictine monk. He left the monastery to marry a divorcee with six kids. They're still an item.

Johnson's essay is available here.

The Essential Writings of Christian Mysticism, edited and with an introduction by Bernard McGinn. New York, The Modern Library, 2006

McGinn, a Roman Catholic priest and professor emeritus at the University of Chicago divinity school, has done us a great service in compiling this anthology of about 90 excerpts from the best literature on Christian contemplative spirituality. Most of the major figures are represented, beginning with Origen and ending with Merton. The eastern church contributes pieces by Gregory of Nyssa, Gregory Palamas, Simeon the New Theologian, and several others. Not unexpectedly, western writers predominate; one can make the acquaintance of Bernard, Eckhart, John of the Cross, Julian of Norwich, and many others. Regretably, the only Russian piece is a snippet from The Way of the Pilgrim.

At $20.00 in paperback the book is a very good buy and suitable for reading in bits and pieces when one is pressed for time. Of course, making time for a more leisurely read is greatly to be preferred.

I'll close by sharing three favorite excerpts.

Evagrius Ponticus

One of the brethren owned only a book of the Gospels. He sold this and gave the money for the support of the poor. He made a statement that deserves remembrance: " I have sold the very word that speaks to me saying: ' Sell your possessions and give to the poor ' (Mt 19:21)."

Anonymous, 14th Century Germany

Learn how to let go of God through God, the hidden God through the naked God. Be willing to lose a penny in order to find a guilder. Get rid of the water so that you can make wine... If you want to avoid things, learn to suffer; if you want to eat of the honey, you should not be put off by the bee's sting. If you want to catch fish, learn to get wet; if you want to see Jesus on the shore, learn to sink down into the sea first.

Thomas Merton

Contemplation is the highest expression of man's intellectual and spiritual life. It is that life itself, fully awake, fully active, fully aware that it is alive. It is spiritual wonder. It is spontaneous awe at the sacredness of life, of being. It is gratitude for life, for awareness and for being. It is a vivid realization of the fact that life and being in us proceed from an invisible, transcendent and infinetly abundant Source. Contemplation is, above all, awareness of the reality of that Source. It knows the Source, obscurely, inexplicably, but with a certitude that goes beyond both reason and beyond simple faith. For contemplation is a kind of spiritual vision to which both reason and faith aspire, by their very nature, because without it they must always remain incomplete. Yet contemplation is not vision because it sees " without seeing " and knows " without knowing ". It is a more profound depth depth of faith, a knowledge too deep to be grasped in images, in words or even in clear concepts. It can be suggested by words, by symbols, but in the very moment of trying to indicate what it knows the contemplative mind takes back what it has said, and denies what it has affirmed. For in contemplation we know by " unknowing. " Or, better, we know beyond all knowing or " unknowing."