Poetry and Theology – interim reflections

During these sabbatical months I've quietly pursued my interest in conversations that might be possible between theology and poetry. I am interested in how the different approaches of these two disciplines can be mutually enriching to matters of life, truth and meaning. As a theologian-pastor I've long felt it important to listen to voices that speak in a different tone, from other perspectives, about life, truth and meaning. I know such pastorally responsive listening includes philosophy, the sciences, ethical and social reflection, and cultural voices in music, film and other media. But it's the particular discipline of poetry that currently fascinates me; and by discipline I mean human creativity bent to artistic purpose for the common good.

Now I recognise that such a view of poetry could become reductionist and utilitarian, a form of theological imperialism that wants to lay tribute on whatever can be used to theological advantage, without thought of poetry's right to self-determination. At the same time though, there are undoubtedly poets whose work flows from inner depths of experience that resonate profoundly and sympathetically with theological concerns. When theology makes comprehensive truth claims the poet more modestly demurs, "instead of saying that's true, I could say, there's truth in that…" This altogether more tentative approach to the world and our experience,is rooted in responsible and responsive openness to what is seen, listened to and cared about. This makes the poet an important reference point for theological convictions, which without pastoral rootedness and lived actuality ossify into truth claims lacking that purchase on human embodiedness that alone gives them credibility.

Heaney
What does the systematic theologian make of Seamus Heaney's claim that the poet "enters and explores and exceeds himself by entering and exploring and exceeding the language"? The Word became flesh and dwelt among us – that is, the truth of God, embodied in the Word made flesh, entered, explored and exceeded all the languages of human life. Theology therefore exists as a process of articulation happily and necessarily incapable of ultimate success – likewise poetry. Both poetry and theology are only possible on the understanding that articulation of our ultimate concerns is proximate, provisional – because the perfect poem is not so much the one that pins truth down in final form, but the that which enables truth to be transformative of how we see the world and how therefore we henceforth and now live in the world. Here's Heaney again talking of what he had hoped for one of his poetry collections:

I wanted readers to open the book and walk into a world they knew behind and beyond the book, but with a feeling of being clearer about their place in it than they would be in real life, a feeling of being stayed against confusion… I wanted the journey to be as matter of fact as a train journey, but to produce the sensation a train journey always produces, a sense that the whole thing is a dream taking place behind glass, so that arriving at the station is indeed like arriving at the end of Keats's 'Ode' and being tolled back to your sole self.

The poet's role, and the gift of her poetry, is to enable the reader to journey towards a clearer view of their place in the world, because they see the world differently. That might equally serve as a vitalising vision of a genuine pastoral theology, in which words about God are carefully shaped and spoken, where journeys are undertaken together, and when in the miracle of life and truth, human transformation is earthed in that grace ad infinitum which was embodied in the Word made flesh, and which is given as the light of every person.

Web
"…the light shines in the darkness, and the darkness comprehendeth it not"

Our language neither comprehends by intellectual control, nor encompasses by systematic constructions, nor extinguishes by exhaustive explanation. From the poet the Christian theologian could learn intellectual and spiritual attitudes more in keeping with the source and style of Christian theology in the Incarnation. Kneeling before mystery, waiting in contemplative trustfulness, giving voice to questions of justice, meaning and faithful living, pushing outwards the boundaries of faith and understanding – and always in language not fully up to the task, but within which all stories must be told.

Comments

2 responses to “Poetry and Theology – interim reflections”

  1. Jason Goroncy avatar

    Jim. This is a cracker of a post.

  2. Jason Goroncy avatar

    Jim. This is a cracker of a post.

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