Signs of the Azure: Kakheti in Picture and Story

A presentation I did, posted on my travel blog.

Rex and Kirsten's Adventure Blog

This informal paper was presented on May 7, 2016, at a teacher training course in Tsqaltubo, Georgia. Although the setting was not ideal and I had difficulty with the delivery, I really enjoyed writing Signs of the Azure, as the topic fascinates me, and it has been only lately that I have managed to dig into some of the ancient mythologies of eastern Georgia. As I wrote this paper for verbal presentation, I have not included footnotes, but I can provide my sources on request. All photos are mine and were taken in the Alazani Valley region during the past two years.

101 The Alazani Valley from Vejini’s Monastery of the Ascension

Today I want to explore what it means to be a human being in a geographical and historical context. Through these photos, I will raise the question of the meaning of place. My emphasis is on particularity. I will not…

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2015 in Books

This is the first year I have used Goodreads to track what I read. My books of 2015 are now listed on this report. My total was a slightly disappointing 50 titles, though it’s possible I missed a few early in the year, and I started probably another 30 or 40 that I have not yet finished. Still, I like to reflect on what I have read, and I thought I’d give here the list with brief reviews. If I posted a review of a particular work on Goodreads, I link to it in the title.

My order, within each category, is subjective and intuitive, rated roughly by significance to me. Continue reading

O Emmanuel: Meditations on the O Antiphons

Last year I wrote a series of posts on the O Antiphons, intending to do one per day until Christmas. I got through four and posted a belated O Oriens and O Rex Gentium, but the seventh, O Emmanuel, I never completed. This year, living in Eastern Europe, I’ve not been getting the usual sights and sounds of the Christmas season. Stripping away the family and commercial jollity gives a different feel to these last weeks of December, and I doubt the Georgian festivities surrounding Eastern Christmas (January 7) will wholly replace it. But it is still a good time to meditate on these traditional Latin hymns, as midwinter brings in the new year.

* * *

The seventh O Antiphon is to Emmanuel (God with us).

O Emmanuel, rex et legifer noster,
exspectatio gentium, et salvator earum:
veni ad salvandum nos,
Domine, Deus noster.

O God with us, our king and lawgiver,
the nations’ expectation, and their savior:
come to save us,
Lord, our God.

We conclude Advent with an antiphon to Christ Emmanuel, whose sign embodies the focal truth of the incarnation: that God is with us.

There seems little to say about this antiphon. It is brief and direct, summing up the ones that came before. We may note a slight shift from the previous verse: Christ is now not merely the nations’ desire, but their expectation. Christ is in the Virgin’s swelling womb; in the fullness of time, he will appear. Still there is a double significance; we sing the antiphon in light of the parousia (coming) for which we wait, as Christ’s Body is built up on earth and eagerly looks forward to its birth under a new sun.

But we should not miss the beautiful simplicity of this antiphon, which proclaims Christ as “our king and lawgiver,” our savior, and most importantly, Emmanuel.

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Baptized Imagination: A Short Review

“It is God who gives thee thy mirror of imagination, and if thou keep it clean, it will give thee back no shadow but of the truth.” (George MacDonald, Salted With Fire)

9780754655169George MacDonald’s theological vision was vivid, deep-rooted, and influential for later Christian luminaries such as G. K. Chesterton and C. S. Lewis. Yet he eschewed excessively abstract theologizing and generally expressed his beliefs in an unsystematic and image-rich fashion. In this book, Kerry Dearborn attempts to piece together his thought from the range of his writings. Baptized Imagination: The Theology of George MacDonald is worth reading just for the joy of so many wonderful quotes, though as an overview of his thought and influences it will be most of interest to theologians and literary critics.

The key to MacDonald’s whole theology is his belief in the infinite yet intimate love of God, which is nearer to us than we are to ourselves. This Trinitarian love bursts all systems that seek to confine it; it washes away fear and nurtures all created life. It is the source of all genuine knowledge, which is realized through encounter and subsequent obedience. MacDonald frequently portrayed God through familial imagery, using warm paternal and maternal figures in his fiction. This love of a divine “motherly Father” lay at the center of all his writing.

Dearborn argues that to MacDonald as author and theologian, the most significant human faculty was the “baptized imagination.” This is not to be conflated with fancy. Fancy rides upon idle emotions, and the result is often illusion, distortion, and a facile approach to life. But imagination is an attribute of the creator God, part of the self-giving love that upholds reality. Human imagination, cleansed by holy rebirth and enlivened by this same love, is constrained by love and so remains always in the light of the truth. Imagination is what enables the mind to overcome the dualities imposed by the intellect and discover new depths. Thus the imagination stands above knowledge and as partner to the intellect in the discovery of truth. We have here the beginnings of a theological aesthetics.

But the implications of this go beyond how we make art; as Dearborn argues, MacDonald also understood that this problematized any theology that rendered God too abstract, remote, and theoretical. The Bible is not to be read as a scientific text, but as witness to a singular concrete truth, Christ, who is grasped by the intellect only through the heart. Any theology which claims comprehensiveness is thereby demonstrated to be false, for no system can contain the eternal. This explains the impressionistic and occasionally inconsistent quality of MacDonald’s speculations, for they arose chiefly from the richness of his spiritual life.

However, it is clear from this study that MacDonald was not, as some have regarded him, a liberal, nor, unless one accepts the severe standards of nineteenth century Scottish Calvinism, a heretic. His relationship with the Federal Calvinism of his youth was certainly troubled; but he was not a “lone mystic.” His ideas about God and scripture were developed in dialogue with a circle of devout clergymen that included F. D. Maurice and A. J. Scott. Many of these men (like MacDonald himself) had been sacked from churches and colleges for their espousal of unlimited atonement, or doubting that Hell is neverending, but they were avid readers of the Church Fathers and found support for their beliefs in classical Christian teaching. Particular British and German Romantics such as Coleridge, Wordsworth, and Novalis were also among his heroes, though he rejected much of the Romantic movement for its pursuit of ephemeral feeling.

Because MacDonald constantly labored to emphasize the limitless love of God, and because his own life was so full of tragedy and hurt, he was often forced to ponder the question of suffering. He believed sufferings, though they arise from evil, can work to purify and redeem; they are inadvertently appointed ministers of the divine Healer, who submits to their pain alongside us. MacDonald described old age as a blessed return to the vulnerability of childhood, a preparation for rebirth.

A striking pseudo-Platonic image used by MacDonald depicts God as the sun, and evil as shadow. The consuming fire of God’s love makes things pure and transparent as glass, and the shadows vanish. This painful process is one of un-making, but it is also one of union and recreation. It is the struggle that defines mortal life, and its end is the perfect victory of Love. “Love,” MacDonald taught, “has a lasting quarrel with time and space: the lower love fears them, while the higher defies them.” MacDonald’s infamous universalism (“death alone can die everlastingly”) was not grounded in his affirmation of a particular theo-logic, but his simple conviction that the profound and unceasing love of God would not give up on sinners even in Hell.

Dearborn occasionally attempts to put MacDonald in dialogue with later and better-known theologians such as Barth, though this rarely amounts to more than scattered comparisons. She openly confesses that she regards MacDonald as “prophetic” for contemporary theological concerns. But this book, fortunately, does not read either like an academic dissection or a hagiography. It is a sound and illuminating discussion of MacDonald’s ideals, and I highly recommend it.

Religion and Fundamentalism in the Sunshine

sunshine[Spoilers]

The other week I watched the 2006 science fiction film Sunshine, a box office flop that got moderately positive reviews from critics, with some considering it a masterpiece. It tells of a small crew on a desperate mission to reignite a dying sun and save humanity. There is much to admire about the film’s visual design, acting, and storytelling elements. Like many critics, I did grow increasingly unenthused with the horror-suspense sequence the story morphed into in the last act, but nevertheless my overall experience was positive.

The shift in tone at the climax is effected when an antagonist crashes into the scene, the disfigured and crazed Captain Pinbacker. After deliberately sabotaging his own mission, he was abandoned to himself on Mercury for years. Now he wanders around the protagonists’ ship, murdering its crew, and explains his motives along these lines: the sun, the source of all human existence, is dying. While alone in the cold insensibility of space, he had a religious experience and realized that human existence is so insubstantial, it ought not to interfere with what God wills–it must allow the sun, and humanity, to die, and so find Heaven. Conceptually interesting, the character is little more than a ranting monster on screen. That said, the character plays a role invested with deep thematic significance, for he is intended as a pointed allegory for religious fundamentalism.

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The Assyrian Fathers of Kakheti

From my travel website, some interesting (to me) church history.

Rex and Kirsten's Adventure Blog

In the sixth century, the Georgian people were relatively young in the Christian faith, whose presence might have seemed tenuous. Widespread conversion of the eastern heartland, Iberia, began a mere two centuries before when St Nino, a wandering nun from Cappadocia, brought the Gospel to the Chosroid monarchy. Paganism lingered still in the mountains, and the Chosroids were vassals of an ardently Zoroastrian empire, Sassanid Persia. Many of Iberia’s most powerful nobles were Persian aristocrats who espoused–and sometimes violently spread–the religion of their homeland.

St Shushanik

Georgian politics, meanwhile, played in the overlapping shadows of Persia and her rival Rome, and despite Persian regional dominance, the Chosroid royal family looked west to the political center of their new faith. Tensions between Georgians and their Persian overlords were catalyzed into war during the reign of King Vakhtang I, when an Ibero-Persian noble killed his Christian wife, Shushanik, an Armenian princess renowned…

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The Wound and the Blessing

print by Jack Baumgartner

print by Jack Baumgartner

When I began writing this meditation on Jacob wrestling with God and its implications for the spiritual life, I did not intend it to be another essay on suffering. Yet the theme came of its own accord, and has some continuity with thoughts posted here, here, and here.

The story, found in Genesis 32, should be familiar. Jacob, traveling to meet his estranged brother Esau, camps alone at the ford of Jabbok.

And Jacob was left alone; and a man wrestled with him until the breaking of the day. When the man saw that he did not prevail against Jacob, he touched the hollow of his thigh; and Jacob’s thigh was put out of joint as he wrestled with him. Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” And he said to him, “What is your name?” And he said, “Jacob.” Then he said, “Your name shall no more be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.” Then Jacob asked him, “Tell me, I pray, your name.” But he said, “Why is it that you ask my name?” And there he blessed him. So Jacob called the name of the place Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” The sun rose upon him as he passed Penuel, limping because of his thigh.

The stranger is usually seen in the Christian tradition as Christ himself. Perhaps the most conventional moral interpretation emphasizes Jacob’s persistence. In refusing to let God go, he receives a blessing; so also must we be persistent in prayer and struggle in faith. Another, almost opposite interpretation sees the struggle as God destroying our willfulness, teaching us to submit and “let God.” But these readings in themselves make little sense of the most striking aspects of the text.

My own exegesis of this passage focuses on the wound, which I first began to contemplate after reading a passage in Scott Cairns’s memoir Short Trip to the Edge. Here, an ordinary Athonite monk uses the story of Jacob and the stranger to illustrate for Cairns a mystery of the life of prayer.

[Father Iakovos] placed a hand on his chest, just above his abdomen. “You have to hold on to Him,” he said, “with all your strength…. You have to plead with Him to meet you here…. And when He arrives, you must hold on to Him and not let go. Like Jacob,” he said, “you must hold on to Him…. And like Jacob,” he met my eyes with new intensity, “you will be wounded. Like Jacob, you must say, ‘I will not let You go unless you bless me,’ and then the wound, the tender hip thereafter, the blessing…. He is everything,” Father Iakovos continued, “and ever-present. He is never not here,” he said, touching his upper abdomen, “but when you plead to know He’s here, and when He answers you, and helps you to meet Him here, you will be wounded by that meeting. The wound will help you know, and that is the blessing.” (136-137)

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