Book Review–Brenning Manning: The Furious Longing of God

[Personal disclaimer:  I’m reviewing this book as part of my participation at the website The Ooze.  Their editors asked me to contribute.  They send me a book (from a selection I choose) and I promise to write a review that goes both here on my blog as well as on their website along with the other reviewers.]

John Main said that there is only one prayer–the prayer of Jesus to the Father (via the Spirit).  If that is so, then there is only one experience of God:  namely the experience of Jesus.  The experience of God as Abba.

Brennan Manning’s book comes from the experience of one who has be invited into the life of Abba by Jesus in the Holy Spirit.  Manning knows the unknowable.  He knows his words are pointers only.  Words like furious, union, longing of God.  He knows that this all begins in grace.  It is God’s faithfulness not ours that is primary.

This articulation for me is the central strength of the book and is worth reading (and more importantly actually meditating upon) for this alone.  For those whose experience of Christianity has been about whether your personal faith and actions measure up to some standard, leaving you inevitably disheartened, even despairing, then his words are one of comfort.  They are indeed good news.

That said, I do (in light of charity I hope) have some critiques of the book.  First a somewhat minor one.  Manning states that only Jesus had revealed that God is truly Father.  This is not correct. The mystical reading of the Song of Solomon (The Song of Songs) that permeates so much of Manning’s spirituality where God is seen as the Bridegroom and the Soul as his Bride predates Jesus.  A Jewish mystic by the name of Honi the Circle Drawer similarly called God Abba and was considered to be a miralce worker with a special most intimate relationship to God.

A more serious critique.  Manning interprets his deep unitive experience through the lens of the ragamuffin.  Which at its worst reinforces the individualistic ego our of (post)modern times by saying “You are loved just as you are.”  This is not again to reinforce the notion of a ‘works salvation’ or create a new standard of the holy/sinner, but just that coming out of The Deep with God,  there are ways that more properly express (and thereby deepen) that experience and ways I think that do not.  While I grasp Manning’s more Luther-like personality, revealing in paradoxical language, the fury of God, language meant to shake us out of our normal thought patterns, maybe some more of Calvin and Ignatius (Loyola) are needed on the far side of this grace.

Manning does have moments when he grasps the importance of this point.

For example:  (p.75)

The wild unrestricted love of God is not simply an inspiring idea. When it imposes itself on mind and heart with the stark reality of ontological truth, it determines why and at what time you get up in the morning, how you pass your evenings, how your spend your weekends, what you read, and who you hang with; it affects what breaks your heart, what amazes you, and what makes you happy.

I agree but that doesn’t exactly sound ragamuffin-ish to me. I wish he would have spent more time on this point.  How do we know when are lives are becoming conformed/turned into the likeness of the image of God which we always are (but perhaps have not yet lived to the fullest)?  How do we discern not just as individuals but as a community?  On that last point, this work to me is somewhat too inner-individual focused.  But I understand that not every book can do everything.  Certainly not a book on our Christian faith.

My personal disagreements aside, it comes from someone who has known God.  Who has been known by God.  Who knows that he can not know The One who knows him.  And yet loves (and is loved) nonetheless.

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On the Coming of Learned Ignorance

Apologies again for it being about a month since my last post.  A number of folks wrote in to ask whether I was keeping the site alive or not.  The answer is I intend to and now that I am done with school believe I will have more time to.

I do have to confess to some trepidation around returning to blogging here.  Any of my more public (or less personal) blogging now goes on over at The League of Ordinary Gentlemen.  That experience continues to be a very rewarding one for me.  More rewarding as part of a group than it ever was here in a solo effort (on politics, social commentary, etc.).

To set the stage, a long quotation from Evelyn Underhill’s text Practical Mysticism (a sort of digest version of her classic Mysticism).

Hitherto, all that you have attained has been—or at least has seemed to you—the direct result of your own hard work. A difficult self-discipline, the slowly achieved control of your vagrant thoughts and desires, the steady daily practice of recollection, a diligent pushing out of your consciousness from the superficial to the fundamental, an unselfish loving attention; all this has been rewarded by the gradual broadening and deepening of your perceptions, by an initiation into the movements of a larger life. You have been a knocker, a seeker, an asker: have beat upon the Cloud of Unknowing “with a sharp dart of longing love.” A perpetual effort of the will has characterised your inner development. Your contemplation, in fact, as the specialists would say, has been “active,” not “infused.”

But now, having achieved an awareness—obscure and indescribable indeed, yet actual—of the enfolding presence of Reality, under those two forms which the theologians call the “immanence” and the “transcendence” of the Divine, a change is to take place in the relation between your finite human spirit and the Infinite Life in which at last it knows itself to dwell. All that will now come to you—and much perhaps will come—will happen as it seems without effort on your own part: though really it will be the direct result of that long stress and discipline which has gone before, and has made it possible for you to feel the subtle contact of deeper realities. It will depend also on the steady continuance—often perhaps through long periods of darkness and boredom—of that poise to which you have been trained: the stretching-out of the loving and surrendered will into the dimness and silence, the continued trustful habitation of the soul in the atmosphere of the Essential World. You are like a traveller arrived in a new country. The journey has been a long one; and the hardships and obstacles involved in it, the effort, the perpetual conscious pressing forward, have at last come to seem the chief features of your inner life. Now, with their cessation, you feel curiously lost; as if the chief object of your existence had been taken away. No need to push on any further: yet, though there is no more that you can do of yourself, there is much that may and must be done to you. The place that you have come to seems strange and bewildering, for it lies far beyond the horizons of human thought. There are no familiar landmarks, nothing on which you can lay hold. You “wander to and fro,” as the mystics say, “in this fathomless ground”; surrounded by silence and darkness, struggling to breathe this rarefied air. Like those who go to live in new latitudes, you must become acclimatised. Your state, then, should now be wisely passive; in order that the great influences which surround you may take and adjust your spirit, that the unaccustomed light, which now seems to you a darkness, may clarify your eyes, and that you may be transformed from a visitor into an inhabitant of that supernal Country which St. Augustine described as “no mere vision, but a home.”

You are therefore to let yourself go; to cease all conscious, anxious striving and pushing. Finding yourself in this place of darkness and quietude, this “Night of the Spirit,” as St. John of the Cross has called it, you are to dwell there meekly; asking nothing, seeking nothing, but with your doors flung wide open towards God. And as you do thus, there will come to you an ever clearer certitude that this darkness enveils the goal for which you have been seeking from the first; the final Reality with which you are destined to unite, the perfect satisfaction of your most ardent and most sacred desires. It is there, but you cannot by your efforts reach it. This realisation of your own complete impotence, of the resistance which the Transcendent—long sought and faithfully served—now seems to offer to your busy outgoing will and love, your ardour, your deliberate self-donation, is at once the most painful and most essential phase in the training of the human soul. It brings you into that state of passive suffering which is to complete the decentralisation of your character, test the purity of your love, and perfect your education in humility.

In the classic depiction of the Christian spiritual journey, this is the third and final phase:  union (of spirits).   The first two stages being purification and illumination.  It is the difference St. Teresa of Avila says between watering your own garden via an aqueduct and a deluge from the heavens soaking the garden.  It is the transition in St. Teresa’s mystical cartography from the Sixth to the Seventh Mansion.

Now this blog (and my practice which united at various points, interpenetrating and informing each other) over the years was mainly about the missing fourth stage (that is no stage) the so-called Nondual or better in its native Christian language Indistinct Union.

That phase of inquiry opened up a few  years back into a deep inundation in that state. I don’t really like to talk in this manner because the subject-object formation of our grammar forms us into a notion of a separate self attaining ownership or mastery of some state.  Like an acquisition.  Some achievement. When the reality of Indistinct Union is utter lack of achievement, the end of attaining anything.  It’s in some ways a kosmic joke. It took me years to not see it as a bad, cruel joke frankly, but that only speaks to how much egoism I held (and still do) in wanting to be capital E Enlightened.

So while some would see the path as normally going purification, illumination, union, and indistinct union, the last mode is actually always already the case and therefore can be sunk into (or happen upon you) at any phase of the journey.

But (and here I hate saying it this way but here goes) my journey (ugh) did not follow this pattern.  If I would categorize it–and to do is folly but hey I’m this far in what the hell–it was purification, illumination, and then indistinct union.  The union largely skipped (or short-circuited depending on your pov).

What has occurred in the time since I last wrote is  that the spiritual process, after a kind of hiatus (largely repressed through seminary [mal]formation), is picking back up at the missing piece.  Or I should say (and here an ‘I’ matters) that is what I feel I am being called towards.  Whether I choose to accept the invitation and undergo it is a different question.

The bundle of fear from my last post that remained unnamed and un-understood, un-cognized was opened to me during Holy Week.  It was the fear of undergoing the process towards union.

The ego in Indistinct Union is not actually purified/transformed.  It is no relative but rather Absolute.  Realize or realize not, there is no try (there).  One simply experiences beyond a self.  But that realization is only capable through a self:   a body-soul-mind construct.  The self in this case is often referred to as a vehicle.  Therefore the vehicle (and I lack a better metaphor though I’m not entirely happy with this one) should be in proper shape (“at-tuned”).

The ego in union is crucified.  In indistinct union it simply disappears (“ascends” in Christian symbolism).  It is the crucifixion that brings so much fear within me.  As Underhill’s quotation makes clear, the process of undergoing union is to enter into total darkness.  A darkness that is luminous in Dionysius’ language.  A darkness that is the ardor of sacntified love (in John of the Cross), a unknowing of a Cloud within which God and the soul unite (under an unknowing cloud).

Learned Ignorance Nicholas of Cusa called it. (Docta Ignorantia–click here for a pdf of the work).  I am must become doctored in ignorance.  But learned ignorance.  Not that I will forget how to do my job, where I live, make sense of the world around me.  But rather to dis-identify/objectify all of that and fundamentaly not know–the essence of anything.

All of the metaphors regarding union are that–metaphors. Rains from heaven, luminosity in darkness, a Cloud of Divine Unkonwing, Mystical Marriage, The Coincidence of Opposites (also from Cusa), a night of burning ecstasy.  The metaphors are cataphatic atempts to express (and give praise to/for) the apophatic.

The way into that process is learned ignornace and its twin, abandonment to the will of God in the Sacrament of the Present Momen (another metaphor for union)t.  I actually know the way (or maybe the way knows me).  But it is so taxing and difficult to maintain.  And yet actually it isn’t.  It actually is too simple and too close which is why it is so hard.

One practices learned ignorance (“detachment from/non-identification with”) all one’s own knowledge, emotions, and reactions during the time of normal working/waking life.  Detaching via learned ignornace frees the self to attach to and seek the will of God.  Rather than identifying with the mechanically caused world  of events and perceptions–this slow world–the aspirant seeks to unite to the Cause of All (called for this reason Causal in Vedanta terminology).

The same is true for times of meditation or prayer. it tends to deepen there but it can just as easily be times of total boredom, nothingness for long (seemingly unending periods).

But ultimately what this is all about is the purging of everything that is not God from the self.  The illumination-stage mystic has many experiences, many subtle understandings but is not yet totally converted. Is not yet totally surrendered.  To surrender is to lose power and control.  This is what my self fears the most and why I have run terrified from this space for so long.

The union-stage mystic must learn about Providence in de Caussade’s language.  About The Cause/Sustainer of this all.  A fearful asymmetry there lies ahead.

Jonah Sermon (Audio Content)

Audio of a sermon I preached at my home congregation January 29th of this year.  The text for the morning I preach is from The Book of Jonah.  (Go to this site and type in the search Jonah).

(To download Mac Users Apple + Mouse Click, Save Link As, PC Right Click on Mouse)

Jonah Sermon

Published in: on March 19, 2009 at 5:56 pm  Leave a Comment  
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Me/Integral Christianity in Vancouver Sun

I got a very kind mention in the Vancouver Sun today from Doug Todd, the religion reporter for that paper.  Doug was a recent student in my Integral Christianity class (which is I guess how I got the label “educator” that he tags me with).  The article is predominantly about bringing back some natural hierarchy (er holarchy) within the development of faith and spirituality.

For those who are not familiar with the background on some of this, see here (Levels and Lines) and here specifically on James Fowler’s work.  Or just read Doug’s summary of Fowler in the article.

Note these are human constructs like mile markers which require thinking in terms of miles as opposed to say kilometers or feet–they measure something but are still our constructs.  They are helpful insofar as people become educated experientially to estimate miles or whatever the unit of distance is.  There is according to this metaphor a kind of interior distance that can be measured.  What is being measured is a person’s description of their own views on their core held meanings.  What is NOT being measured is better or worse persons, i.e. who is of more and who is of less value qua human-ness.

The element of development, re-constructed through scholarship as a series of fluid levels/stages, is but one of the elements that we would call “spiritual”.

Other definitions of spiritual would include the mystical life (in Wilber’s language state-bodies of consciousness and the corresponding transformation of behavior/meaning that goes along with them…or at least can).  Wilber uses a four state pattern (what he calls state-stages as opposed to structure-stages like in Fowler/Piaget) from Vedanta-Vajrayana Eastern spirituality:  waking-gross, dreaming-subtle, deep sleep-causal, Nondual.   In the native language of Christianity that is (exact correspondence):  purgation, illumination, union (of spirits), indistinct union.

One of the classes in the course Doug took was to walk through each of the states in the native Christian experience-way via classic forms of Christian meditation calibrated to each state.

A third understanding of spiritual is (again using Wilber’s typology) the higher/highest levels-stages in any of the lines (e.g. transcendent art, music, sports, emotional sensitivity).  The Fowler Stage of Faith is considered a separate line of development.

The Fowler stage is a sketch of human reconstructions of their answer to the question “What is Ultimate?”  It’s one piece only of the puzzle.  Moreover no one is ever 100% at any one stage.   The use of structural-stages are what Wilber calls “probability waves”.  They are simply probabilities of life experience of “locating” people’s expressions, outlooks, attitudes, ideals, etc. within certain parameters of human interaction.  They do not exist separate from people making discriminatory fallible judgments in other words.  Fowler’s stages do not exist outside humans in some pre-planted fashion. That said, it is a very helpful tool in seeing and dealing with people in regard to questions of spirituality.

Published in: on March 7, 2009 at 1:24 pm  Comments (1)  
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Joseph Lowery

Mind blowing preacher.  Warren was trying; Lowery was just doing.

Published in: on January 20, 2009 at 12:49 pm  Leave a Comment  
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integral calculus: avery dulles and the death penalty

For the introduction to this series, here. For the first post like this one, here.

Article in Weekly Standard on Cardinal Avery Dulles and his somewhat nuanced reiteration of traditional Catholic teaching on the Death Penalty. The author Mark Tooley pretty accurately in my mind represents Dulles’ views. When I was a Jesuit I spent my last year in studies at Fordham where then Cardinal Dulles was still teaching (that was in 2003-2004). Dulles died recently (RIP and pray for us). He was flat and dry as a a piece of wood in class but he was a really kind and gracious person. And a brilliant scholar. The basic gist of the position re: death penalty is that the Catholic Church grants the state the right to have the death penalty but particularly in countries with modern penal systems probably doesn’t ever actually need to use it. And should proceed if ever with extreme caution. Certainly issues in the US system like the number of cases of DNA exonerating people either after death or while on death row, the execution of the mentally challenged or disturbed, and the massively disproportionate number of poor people (poor white, black, and Latino) as those executed all suggest a mass moratorium across the country on the practice. For anyone interested here is a really well done sorta fan page of Dulles with video, articles he’s written, and the like.

Anyway off to the perspectives…  (Warning: Dense-ness  ahead). (more…)

snow theme (iii)

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Our hero in the fourth hour of grunt labor.  it began heavy snowing a minute after completion of this round.  (Round 2, Round 1 was two days ago).  I have to go back out and shovel again in about an hour.   Then off to work from 4pm to 2am at the church.  Ugh.  I love Baby Jesus and a White Christmas oh so much, but this is a little crazy.

Published in: on December 24, 2008 at 1:34 pm  Leave a Comment  
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Skypecast: Foreign Policy into 2009 (Audio Content)

Scott and I discuss economics, the global political frame, and the future into 2009.  We begin by discussing a recent fairly grim post of mine (Happy New Year!!!) and then discuss potential creative ways out of the morass.

[Click the links below, pts1 & 2 for the audio.]

foreign-policy
foreign-policy2

Links:

Thomas Barnett post
My apocalyptic post
James Poulos’ Uncrackables
John Robbforeign-policy1

Scott’s post/embedding of the audio (if you have trouble on mine)

Recent Culture11 Posts

On the throwdown in the Anglican Communion.

On the Assyrian Church of the East and the forgotten histories of Asian Christianities.

Announcement: Teaching Integral Christianity Class Jan ’09

For anyone in the Vancouver area, I wanted to pass this on.  Canadian Memorial United Church–the church I sometimes guest preach at–has been very gracious and afforded space (for free!!!) to have a class on Integral Christianity, that I will be the lead instructor on.  The class will be the first in a series of programs Bruce Sanguin, the pastor of the church is organzing to more widely a more integral consciousness in the congregation.  The four-part class I’ll be teaching can be taken as a separate program.  There will be a number of members of the church who are participating in the class as the initial part of their church leadership training that will go over the course of 2009 and 2010.

The info:

INTEGRAL CHRISTIANITY FOUR WEEK COURSE
Chris Dierkes w/ Bruce Sanguin

Dates:  Starting Tuesday January 13th and then running the next three Tuesdays (Jan 20th, 27th, & Feb. 3rd)
Time:  7:30-9:30 pm.
WhereCentre for Peace. 1825 W. 16th Ave Vancouver, BC (16th between Cypress and Burrard)
Cost: $40 (for all four classes)
How to Register: Send me an Email (Email on upper right-hand side of blog). Or any questions, send me an email.

Course Description:

In this course, we will be exploring the intersection between an integral worldview and Christianity over four weeks.  The integral worldview encompasses both a theory and practice.  It provides a sense of clarity amidst the confusion of the 21st century world.  The integral view will provide a framework in order to more fully and compassionately reflect on the meaning and practice of our faith in our contemporary world.

Class 1–Perspectives on the Divine:  Introduction to Integral Christianity
Class 2–Stages of Faith: The Structures and Spires of Spiritual Development
Class 3–States of Consciousness:  The Christian Mystical Path
Class 4– Praxis:  The Integral Christian (Ad)Venture

The only reading for the course will be a short essay covering the basics of integral thought.  Participants will receive the essay in pdf form or can access it via the web.

About The Instructor:
Chris Dierkes is a 29 year old seminarian in the Anglican Church of Canada.  He has been working with integral theory for nine years.  He is an avid blogger and one of a core group of individuals working to bring Integral thought into the Christian world. He is working on a book applying Ken Wilber’s Integral Theory to Christian Mystical Theology.


Published in: on December 11, 2008 at 2:57 pm  Leave a Comment  
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