Incarnation and Language (Part 5 of ‘The Anaphatic Way’)

V. The Sacramental Imagination and ‘Speaking’ of God

The third arc of the anatheist wager is the sacramental imagination that urges us toward a “sacramental return to the holiness of the everyday.”[1] The sacramental imagination is the via affirmativa of anatheism, the invocation “of yes in the wake of no,” which marks the potential return to God after ‘God.’[2] This includes the possibility of speaking, or better yet re-speaking, God. After having ‘traversed’ the dark night of the soul, initiated by the Masters of Suspicion, one now has the possibility to come out the other side, into a ‘second faith.’ The inclusion of the Holocaust into this dark night introduces a crucial ‘ethical’ imperative to the anatheist movement through atheism: how do we love God and the other in the moment of injustice?

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Short and Sweet.

Some good stuff from Merton and others.

The Jewishness of the Bible

One has either got to be a Jew or stop reading the Bible. The Bible cannot make sense to anyone who is not ‘spiritually a Semite.’ The spiritual sense of the Old Testament is not and cannot be a simple emptying out of its Israelite content. Quite the contrary! The New Testament is the fulfillment of that spiritual content, the fulfillment of the promise made to Abraham, the promise that Abraham believed in. It is never therefore a denial of Judaism, but its affirmation. Those who consider it a denial have not understood it.

Merton, CJB, 14.

Believe in order to be.

We believe, not because we want to know, but because we want to be.

Merton, CJB, 15.

Reunion begins in oneself.

If I can unite in myself the thought and the devotion of Eastern and Western Christendom, the Greek and Latin Fathers, the Russians with the Spanish mystics, I can prepare in myself the reunion of divided Christians. From that secret and unspoken unity in myself can eventually come a visible and manifest unity of all Christians. If we want to bring together what is divided, we can not do so by imposing one division upon the other or absorbing one division into the other. But if we do this, the union is not Christian. It is political and doomed to further conflict. We must contain all divided worlds in ourselves and transcend them in Christ.

Merton, CJB, 21

The Natural is Sacred or Profane. We choose which it will be.

Whatever is done naturally may be either sacred or profane, according to our own degree of awareness; but whatever is done unnaturally is essentially and irrevocably profane.

A.K. Coomaraswamy, in CJB, 25.

If I have not love, but all the knowledge in the world, then I am a clanging gong.

Gandhi once asked: “How can he who thinks he possesses absolute truth be fraternal?”

Commenting on Gandhi, Merton writes:

Only he who loves can be sure that he is still in contact with the truth, which is in fact too absolute to be grasped by his mind. Hence, he who holds to the gospel truth is afraid that he may lose the truth by a failure of love, not by a failure of knowledge…Knowledge expands a man like a balloon, and gives him a precarious wholeness in which he thinks that he holds in himself all the dimensions of a truth the totality of which is denied to others. It then becomes his duty, he thinks, by virtue of his superior knowledge, to punish those who do not share this truth. How can he ‘love’ others, he thinks, except by imposing on them the truth which they would otherwise insult and neglect?

Merton, CJB, 44.

Christians are a minority. Now get over it.

Christians stand to gain more in the long run by accepting their minority position and looking for quality rather than quantity.

Christopher Dawson, in CJB, 55.

Frivolous News is nothing New.

Every time [President] Kennedy sneezes or blows his nose an article is read about it in the refectory.

Merton, CJB, 58.

Oil: The Sacrament of American Folk Religion. The car: the chalice that contains it.

We waste our natural resources, as well as those of undeveloped countries’ iron, oil, etc. in order to fill our cities and roads with a congestion of traffic that is in fact largely useless, and is a symptom of the meaningless and futile agitation of our own minds. The attachment of the modern American to his automobile and the symbolic role played by his car, with its aggressive and lubric design, its useless power, its otiose gadgetry, its consumption of fuel, which is advertised as having almost supernatural power…this is where the study of American mythology should begin.

Merton, CJB, 76.