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  • A Day at St Cyrus Nature Reserve Studying Natural Theology….

    The St Cyrus Nature reserve is one of the best places to walk beside the sea, cliffs at the side, sand dunes rich in flaura, and if the sun is shining it's one of the brightest places to need sunglasses! The combination of sea, sand and sunlight guaranteed to challenge those sometimes persistent inner shadows.

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    The walk from the Visitor Centre to the rocks at the far end takes just over an hour if it mixes mostly brisk with occasionally desultory as you take photographs. Anyone know what this is in the pic below?

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    The shaping of sand to landscape is often on a big scale. I liked the gentle lines of the sand around this muckle great rock half way up the beach.

     

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    And from big chunks of rock to flower heads the size of petite confetti – the grains of sand give some sense of the scale.

    One of those days when you're glad the earth is the Lord's, and everything in it. Indeed.

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    And at the visitor centre the new stone for the 50th birthday of the Nature Reserve.


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  • Every Riven Thing. The Poems of Christian Wiman. Review

    My God my bright abyss

    int which all my longing will not go

    once more I come to the edge of all I know

    and believing nothing believe in this:

     And there the poem ends. And this unfinished poem is the beginning of a remarkably moving, wise and luminous book. Christian Wiman is a poet critic and a poet whose writing sometimes sounds as if each word is melded onto metal like arc welding. The image is deliberate; in his latest collection, Every Riven Thing, Wiman's poetry flashes with quite remarkable intensity, urgency and honesty in the face of human mortality.

    Product Details

     

    This is Wiman's first published collection since he was diagnosed with a rare form of cancer, and given a future with just enough hope to make each day a gift, and each tomorrow precariously uncertain. 

    There comes a time when time is not enough:
    a hand takes hold or a hand lets go; cells swarm,
    cease; high and cryless a white bird blazes beyond

    itself, to be itself, burning unconsumed.

    Poem after poem, Wiman looks straight into the ambiguity of things and the contingency and givenness of circumstance, the fragility and tenacity of our hold on life, and tells what is seen, or not seen. What gives these poems their unsettling potency, also ironically makes them vehicles of hope and future possibility. Wiman believes in God. But forget faith as panacea, or God as postulated rescuer. This is faith rooted in a willed agnosticism about the providence and purposes of God. God is not the answer, but the question; God is not the solution, neither the problem. God simply is, but is to be trusted. There is a 'though he slay me yet will I trust him' defiance in some of these poems that carries far more authentic currency than thick volumes of so called Christian poetry. Here's a sample:

    This Mind of Dying

    God let me give you now this mind of dying

    fevering me back


    into consciousness of all I lack


    and of that consciousness becoming proud:

    There are keener griefs than God.

    They come quietly, and in plain daylight,


    leaving us with nothing, and the means to feel it.

    My God my grief forgive my grief tamed in language

    to a fear that I can bear.


    Make of my anguish


    more than I can make. Lord, hear my prayer.

    Rarely have I read 21st century poetry that comes so close to the best metaphysical poetry of the 17th Century. George Herbert would have been proud to write that, except I doubt there was an ounce of pride in that country parson. But here is a poem that is complaint and prayer, lament and petition, human voice and words seeking divine understanding and help. It is hard to imagine a more luminous darkness than is contained in those 11 lines of a heart's suffering, having had enough.

    I've always argued that the finest poetry takes us nearer the pastoral realities of Christian  ministry than most any other literature. Reading that poem we are allowed to look inside a heart afraid to trust and afraid not to, anguished at the thought of death and holding on to hope in the God who accompanies the grief – an d we rightly take of our shoes, and kneel. This is poetic truth distilled from a courageous soul. Another poem, 'Hammer is the Prayer', which begins, 'There is no consolation in the thought of God', then works towards precisely what consolation there kight yet be, and finishes with the couplet:

    peace came to the hinterlands of our minds,

    too remote to know, but peace nonetheless.

    If I were to attempt any summary of these diamond cut poems, these two lines would have to do. They are the poet's own words, and as he goes on living, writing, fighting and working, may he know 'peace nonetheless'.

    ( This book is not reviewed for the publisher or any Journal – it's reviewed here simply because I think his work deserves to be better known.)

  • The silence of sound

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    Will purest silence

    be found in the still, deep heart

    of the greatest sound?

    Michaela osc, A Little Book of Haiku (Community of St Clare).

  • A reflection on Seamus Heaney: “Poetry is like the line Christ drew in the sand….”

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    For most of my grown up life I've known of Seamus Heaney, and for years now have read him and considered him a poet sage. His view of the world was shaped by memory, sharply considered experience, and critical but compassionate attentiveness to human nature. He had a keen eye for beauty and an inner radar finely tuned to detect emotional movements such as longing, sorrow, joy in embryo, and exquisite sensitivity to the chronic human hunger for transcendence frustrated by transience and human finitude.

    The death of a poet is attended by its own poignancy; a distinctive voice silenced; visionary eyes closed in unwaking sleep; ripples of words and cadences which have emanated outwards for so long, slowing, finally, to stillness; a way of construing the world which opened the eyes of many to see that world differently, but from now onwards, dependent on the poetry which first gave form and expression to his vision. What we are grateful for, however, is the large ouevre Heaney has left us. And yet the more powerful impetus to gratitude is what we have known of the poet as we read him, his humanity, individuality, and just this; the fact that he lived and found his voice, and spoke to the world, and in doing so spoke into being a richer, more complex world in which the very fact of existence, and the pervasiveness of the ordinary, and the miracle of being, challenged and challenges our superficiality, carelessness and self-absorbtion.

    So when I think of Heaney, of course the poems are obvious. But in this post I want to mention Denis O'Driscoll's Stepping Stones. Interviews with Seamus Heaney. Here the poet talks frankly and revealingly about his roots, his role as poet in Irish culture, the ethical and artistic challenges he faced during the nightmare years of the Troubles, his own development as a poet and celebrity representing the highest levels of artistic achievement. And in each of the interviews, chronologically structured around his most significant published collections, Heaney opens his mind and shares from deep places the things that matter to him, the energy sources of human thought and expression. I mark many of my books as I read them, in pencil, and with my own code for easy reference later. Reading this volume again, a kind of tribute and In Memoriam for a favourite poet and fine human being, the phrase from Hebrews is confirmed, 'he being dead yet speaketh.'

    Discussing his relationship with Czeslaw Milosz he alluded to the Troubles, and his own aesthetic ambivalence and ethical dilemma as a poet: "Deep down the question about obligation in relation to the Troubles persisted. The old Miloszian challenge was unavoidable: What is poetry that does not save/ Nations or people?"  Reading Heaney's prose there is a passionate exposition of poetry as a transformative gift which articulates human experience from anguish to zeal and all else in between, including love and hate, violence and peace, grief and joy, loneliness and community, despair and hope. Poetry is neither pastime nor aesthetic luxury, its true work lies outside the academy, more likely in pubs and public libraries, and intended to change attitudes, dispositions, worldview, moral perception. Poetry sensitises human beings, offers pardigm shifts in consciousness, says in oblique fashion truths we would otherwise refuse to hear.

    "Poetry is like the line Christ drew in the sand, it creates a pause in the action, a freeze-frame moment of concentration, a focus where our power to concentrate is concentrated back on ourselves". I don't know a better explanation of why it's important to read poetry. In relation to the Troubles he goes on to say "a good poem holds as much of the truth as possible in one gaze", and the call to poets in Northern Ireland  was "to hold in a single thought reality and justice."

    And finally for this post, this, reminiscing about his time as Harvard Professor: "A populace that is chloroformed day and night by TV stations like Fox News could do with inoculation by poetry. Obviously, poetry can't be administered  like an injection, but it does constitute a boost to the capacity for discrimination and resistance".

    Of course there are many other strands in Heaney's work – but the moral seriousness with which he took his role as, Nobel Laureate, Ireland's foremost poet since Yeats, and as academic celebrity, meant that he wrote out of deep wells, water that is living and life-giving. 

  • Seamus Heaney 1939 – 2013.

    Just heard Seamus Heaney has died.

    A great human being, poet and humane
    opponent of violence.

    Heaney was awarded the Nobel Prize for Literature in 1995 "for works of
    lyrical beauty and ethical depth, which exalt everyday miracles and the
    living past".

    'I've never stopped believing that something new
    can always happen.'(Heaney)

    We need makers of newness.

    Requiescat in pace.



  • White Water Discipleship

    One of the great blessings of reading is knowing where to find those writers who speak to our condition. And within the work of a favourite writer one or two lines which say more in few words than we could say in an entire volume. Mary Oliver is a good companion just now. And the poem below speaks of many things, but particularly the risk and cost of love; the temptation to play safe; the fear of commitment; and then the reckless rushing towards joy that may only come once in your life.

    And the command, for that's what it is, to row towards the waterfall, is one of the most telling metaphors I know for the precarious risks of life's ultimate commitments. Risk aversion is the way to loneliness and diminishment in human relationships; even risk assessment betrays a caution that avoids the white water rapids in favour of drifting with the safer currents. When it comes to following Jesus, I could well hear him say, when you hear the roar and rumble and taste the mist, "Row, row for your life towards it!"

    West Wind #2

    You are young.  So you know everything.  You leap

    into the boat and begin rowing.  But listen to me.


    Without fanfare, without embarrassment, without


    any doubt, I talk directly to your soul.  Listen to me.


    Lift the oars from the water, let your arms rest, and


    your heart, and heart’s little intelligence, and listen to


    me.  There is life without love.  It is not worth a bent


    penny, or a scuffed shoe.  It is not worth the body of a


    dead dog nine days unburied.  When you hear, a mile


    away and still out of sight, the churn of the water


    as it begins to swirl and roil, fretting around the


    sharp rocks – when you hear that unmistakable


    pounding – when you feel the mist on your mouth


    and sense ahead the embattlement, the long falls


    plunging and steaming – then row, row for your life


    toward it.

    ~ Mary Oliver ~

  • In our lives we should be witnesses of “letting be”.


    DSC01637Letting be is a way of living according to which we no longer view things, persons or events in terms of their usefulness but accept them in their autonomy.

    We no longer wish to possess or subvert things to our own projects; we wish only to restore things to themselves and persons to their own freedom.

    In our lives…we should be witnesses of 'letting be'.

    To the extent that we are, we are truly countercultural, for letting be attacks the very roots of a culture hell-bent on possession, productivity, and domination. Donald Buggert (Carmelite Friar)

    The buddleia was growing beside a river near Stonehaven – and the butterflies are enjoying their autonomy!

  • John Wesley on Christian Perfection: Attractively Annoying and Annoyingly Argumentative.

    John Wesley warned against excess enthusiasm. As a revivalist he witnessed spiritual enthusiasms which ranged from ecstatic excess to anguished wailing to physical collapse. He developed criteria for discerning what was of the Spirit of God and what was countetrfeit, what was exaggerated and self-serving and what was genuinely a work of God. This most balanced of rationalists sought to balance reason with experience and both with Scripture, a further check being whether these were congruent to the theological tradition of the Church.

    I am a Wesley enthusiast. I have a Victorian framed print in my College Study, where Wesley looks smirkingly over at the small original Victorian bust of C H Spurgeon the Calvinist, who glowers sternly back at the diminutive Arminian! I love them both! This small methodistical man is far too easily overlooked in the theological traditions and in the history of Christian spiritual traditions. I first studied Wesley's life and thought when writing Evangelical Spirituality, and I found him attractively annoying, annoyingly argumentative, and in key points of controversy singularly persuasive. Who else would write a treatise called "Predestination Calmly Considered"? Can you think of a better way to wrong foot an opponent in a heated debate that to calmly consider the matter, and tell the opponent to calm down? Or who would entitle a tract "A Plain Account of Christian Perfection", penned in the heat of doctrinal controversy, as he threaded through the theological complexities and ducked the pejorative rejoinders of his opponents?

    But what persuaded me then, and still holds my loyalty, though with significant qualifications is the Wesleyan approach to holiness embedded in their theology of grace, which is profoundly biblical, doctrinally passionate, intensely practical and everywhere celebrated in the whole Wesleyan oeuvre. I include Charles' hymns as one of the two primary sources of Wesleyan theology, along with John's Standard Sermons. And then there are John's Treatises, Controversial Tracts, Letters and Journal. But it is John's theological writings that are the reason for this post.

    Lest readers of this blog forget, I am an unrepentant bibliophile. Amongst the books I own, read and cherish for what they are, are several volumes of the high quality production of the Bicentennnial Edition of John Wesley's Works. And Abingdon have just announced the publication of Volume 13 which contains John Wesley on Christian Perfection and on Predestination and controversies with the Calvinists. See picture below.

    Here's the blurb:

    The second of three volumes devoted to Wesley’s theological writings
    contains two major sets of material. The first set (edited by Paul
    Chilcote) contains writings throughout Wesley’s ministry devoted to
    defense of the doctrine of Christian perfection, including "A Plain
    Account of Christian Perfection." The second set (edited by Kenneth
    Collins) collects Wesley’s various treatises focused on predestination
    and related issues, often in direct debate with Calvinist writers,
    including "Predestination Calmly Considered."

    To have the "Plain Account" in a critical edition, accompanied by all the other relevant writings on Christian Perfection has been a desideratum for Wesleyan scholars for ever and a day. I can't finish this post without a quote from John Wesley, one I consider a consummate practical theologian:

    It were well you should be thoroughly sensible of this—the heaven of
    heavens is love. There is nothing higher in religion; there is, in
    effect, nothing else; if you look for anything but more love, you are
    looking wide of the mark, you are getting out of the royal way. And when
    you are asking others, “Have you received this or that blessing?” if
    you mean anything but love, you mean wrong; you are leading them out of
    the way, and putting them upon a false scent. Settle it then in your
    heart, that from the moment God has saved you from all sin, you are to
    aim at nothing more but more of that love described in the thirteenth of
    the Corinthians. You can go no higher than this till you are carried
    into Abraham’s bosom.

    And there you have it. Plainly stated. Told you. Argumentative, and persuasive!

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  • Harvest Moon, the Sense of Wonder, and a Place called Trinity

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    Harvest Moon

    Last week driving up the East Coast I stopped at a place called Trinity. That isn't the opening line of a not very good novel; there is a village of that name north of Brechin. I stopped to look at the moon, rising over harvest fields and took this photo.

    The word magic has debased currency as an adjective for anything enjoyable – they were, however, a few minutes of wonder at the serene beauty looking over several fields of half-lit harvest under a rising moon.

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    I drove home with the moon on my right, and over Stonehaven reflecting on the North Sea, a vivid precise paintbrush stroke of creamy white rippled by a gentle sea. It isn't a road where you can easily stop, so that particular image is captured in memory rather than digital chip.

    I got home at 9.25 and took this picture – a souvenir of an evening where wonder and stillness retain the power to lift the heart in thanksgiving for a beautiful world.


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  • MLK the Preacher, Orator, Prophet and Martyr.

    Wednesday August 28 is the 50th Anniversary of the greatest speech of the American Civil Rights Movement, and in my view the most powerful piece of oratory on behalf of justice, peace and human flourishing during my lifetime. There's plenty on the media on the significance of that speech, and the long echoes of the refrain, "I have a dream….."

    My own comment is simple, and mostly in MLK's own words. One of my treasured books is a battered old fontana paperback of MLK's sermons, Strength to Love. (cost 35 pence net). From the sermon Transformed Nonconformists come these two quotations. Such wisdom, such prophetic wisdom, for our own time 50 years later.

    Everybody passionately seeks to be well-adjusted. We must, of course, be
    well-adjusted to avoid neurotic schizophrenic personalities, but there
    are some things in our world to which men of goodwill must be
    maladjusted. I confess that I never intend to become adjusted to the evils
    of segregation and the crippling effects of discrimination, to the moral degeneracy of religious bigotry and the corroding effects of narrow sectarianism, to economic conditions that deprive men [and women] of work and food, and the to the insanities of militarism and the self-defeating effects of physical violence. Human salvation lies in the hands of the creatively maladjusted!

    And these words echo the wisdom of A J Heschel, one of MLK's supporters, and a radical religious leader in his own right,

    The means by which we live have outdistanced the ends for which we live.
    Our scientific power has outrun our spiritual power. We have guided
    missiles and misguided man.

     

    And then go here and listen to MLK in full flow, and give thanks for words and the power of the Word.