The Harried Mystic

How do we interpret and reintegrate the concepts of the ancient Church in the 21st century? We can accept them as they are given I suppose but that strikes me as intellectually lazy leading only to formulaic thinking and all the attendant prejudice and superficially ritualistic exchanges. Or, we can toss it out altogether and find a new system of thought – drop the Nicene Creed, for example, from our Liturgies.

Yet, that amounts to throwing the baby out with the wash water. Just because something was written in pre-scientific times does not relegate it to the junk heap of history. Consider the genius of Plato and Aristotle, the pre-Socratics and the texts of the Wisdom traditions of the East. While post-modern hubris may direct many to discard what is old simply because of its age, this would be adolescent and the height of folly. As Hans Gadamer has said: ” Read nothing that isn’t at least 2000 years old.” Add to this, Alfred North Whiteheads comment: ” Everything is a footnote to Plato.”

I agree with Gadamer that all understanding is bounded by the perspectives shaped by language and  culture. Yet, wisdom transcends culture. When the early Fathers of the Church gathered in 352 AD for the First Council of Nicea they struggled with so-called heresy and, through dialogue, arrived at a consensus about what to belief about Jesus. While framed by pre-scientific thought, sincere communities in dialogue discover things that each person would not have. Often, communities of prayerful debate stumble upon rich metaphor that emerges from the intersection of different agenda and experiences that tap a deep well of Knowing.

Nonetheless, we cannot interpret through their eyes, though scholarship certainly places us in a better place to appreciate where they were coming from. We read mindful of history but of course within the context of our age, our experiences, our language and new forms of thought.  We must allow the words to soak in and find in them the wisdom that speaks to us. “What if it simply goes nowhere for me?” asks a sincere person struggling with the statements of the Creed for example. In this instance, one can do no better than focusing elsewhere on aspects of tradition that do speak to you and, failing that, to find a group that approaches the mysteries from a different vantage point altogether. I, for one, have chosen to stay put having spent two decades sampling many different approaches only to find something missing. So, with feet squarely planted on the ground in the Episcopal tradition, I struggle with the beauty and the sometimes incomprehensibility of antiquity. I choose to allow the words to rise out of history and live in whatever way they may in me as they forge new meaning especially through dialogue with others.

On this the Eve of Thanksgiving, I share a meditation in this vein on the first phrase of the Nicene Creed to be followed in subsequent posts with reflections on the remaining phrases:

” We believe in God the Father, the Almighty, Maker of heaven and earth, and of all that is, seen and unseen.”

Beyond all imagining, I embrace the timeless Beginning, the  matrix on which  the whole of Creation is shaped and is moving;  a Heart, a force of Love, that is ever present in this moment as in the first moments of the Big Bang, drawing all things forward toward their completion and fulfillment in a larger pattern unknown.

I believe in the “father” of time as the universe expands, the “mother” of life who inspires all becoming, the “spirit” driving patterns that ebb and flow according to unseen fields of force.

I believe that more is unseen than seen. I believe that all knowing has its roots in the Cosmic Knower who yearns for unity in diversity, and that all knowing is always personal. 

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