Embodied Spirituality

Re Barbara Brown Taylor's An Altar in the World I found an interesting snippet from a review Here when my search strategy was 'embodied spirituality' and her name.

One of her goals is to abolish the distinctions we make between church and world, sacred and secular, spirit and flesh, body and soul. Any place or thing can mediate the sacred, and so we can make an altar in the world as well as in the church......

From these sources and her own experiences Taylor commends twelve spiritual practices, but to call them "spiritual" can be misleading, for most of all she commends a fleshly, embodied spirituality. She writes one chapter each on vision, reverence, incarnation, groundedness, wilderness, community, vocation, sabbath, physical labor, breakthrough, prayer, and benediction. Taylor's book raised a cluster of interesting questions for me.

I chose that search strategy because of getting a similar feel in the Cornel West reader. Am half way through that book. I am captivated by occasional snippets like this

"..always viewing oneself as embedded and embodied and also indebted to those who came before.."

"In short, a deep blues sensibility that highlights concrete existence, history, struggle, lived experience and joy."

The above is instructive to me because too often I'm like the people for whom Randy Olson wrote Don't Be Such a Scientist. Living in the cold, remote, dull and abstract.

Additional Thoughts about God

Thanks for the comments Jeff and S. P. Some time the first year of my doctorate program at the U. of VA, have forgotten whether fall of 74 or spring of 75. we would arrive to class to find some one had written on the blackboard "Josh is coming". This occurred throughout campus. Eventually we learned it was Josh McDowell. When the time arrived he spoke to a very large crowd at the school's largest venue. Remember him pointing out his wife and saying "Eat your heart out guys." That was pretty cool for those days. To affirm the goodness of love and desire. One of the other prominent memories of his talk had to do with the inerrancy of scripture. He set the stage by describing a man he knew and respected who was a wonderful scholar of Greek and a Godly man as well. This student of the word dedicated twenty five years to the study of the alledged descrepiencies of the accounts in the Gospels and after that long dedicated period, he was finally able to harmonize all of them to show there were no contradictions. I thought to myself that if that is what it takes, then surely he's working off the wrong model. Square peg round hole. Inerrancy is the wrong model for understanding scripture and frankly differences are what they are.

I finished "The Case for God" by Armstrong on a plane a few months ago. And in concert with S. P. she describes the career and thoughts of Tillich on God. I once had a friend who was a fan of Tillich and he gave me some feel for his thought. Have thought all these years that I needed read up on him more. S. P., what do you suggest I read? You mentioned Dynamics of Faith, is that a good place to start? Anyway, she lifts this from his Systematic Theology:

"God does not exist. He is being itself beyond essence and existence. Therefore to argue that God exists is to deny him." That sounds like Peter Rollins to me.

and she cites this from D. M. Brown's Ultimate Concern: Tillich in Dialogue

"We can no longer speak of God easily to anybody, because he will immediately question: "Does God exist?" Now the very asking of that question signifies that the symbols of God have become meaningless. For God, in the question, has become one of the innumerable objects in time and space which may or may not exist. And this is not the meaning of God at all."

But Tillich was not a complete innovator here. Armstrong in her book A History of God discusses the Cappadocians (two Gregories and a Cyril) saying:

"As Gregory of Nyssa said, every concept of God is a mere simulacrum, a false likeness, an idol: it could not reveal God himself. Christians must be like Abraham, who, in Gregory's version of his life, laid aside all ideas about God and took hold of a faith which was 'unmixed and pure of any concept.' In his Life of Moses, Gregory insisted that 'the true vision and the knowledge of what we seek consists precisely in not seeing, in an awareness that our goal transcends all knowledge and is everywhere cut off from us by the darkness of incomprehensibility."

I will continue to ponder the idea of Tillich's that there can be no such thing as an atheist. One of my Twitter and Facebook friends is a minister in Jonesboro, AR who mentioned that Helen Keller said that she always knew God was there but she didn't know the name for what she felt until later.

The Indirect Approach to Happiness, Truth, God and All

Am reading a wonderful book, Parker Palmer's The Promise of Paradox. Written thirty years ago but is quite up to date in assessing our culture.

But personal well-being is one of those strange things that eludes those who aim directly at it and comes to those who aim elsewhere. It was best said in the words of Jesus: "He who seeks his life will lose it, and he who loses his life . . . will find it" (Matthew 10:39).

from Parker J. Palmer The Promise of Paradox: A Celebration of Contradictions in the Christian Life - 3rd edition, Ch4 A Place Called Community page 72, published by Jossey-Bass.


It just so happens that I recall several other posts I've made along these lines.

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from June 4, 2008

Genuine Truth in Temporal Existence - K. Jaspers

from a Karl Jasper's lecture in 1935, in the middle of his discussion of Nietsche and Kierkegaard:

Masks: With this basic idea is connected the fact that both, the most open and candid of thinkers, had a misleading aptitude for concealment and masks. For them masks neccessarily belong to the truth. Indirect communication becomes for them the sole way of communicating genuine truth, indirect communication, as expression, is appropriate to the ambiguity of genuine truth in temporal existence, in which process it must be grasped through sources in every Existenz.

From "Reality, Man and Existence: Essential Works of Existentialism" ed by H. J. Blackham. Bantam Books. (I bought this book in 1974 and forgot about it until recently uncovering it while going through my things).
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Monday, February 27, 2006

Kierkegaard Quote

from Soren Kierkegaard*

"First and foremost, no impatience . . . A direct attack only strengthens a person in his illusion, and at the same time embitters him. There is nothing that requires such gentle handling as an illusion, if one wishes to dispel it. If anything prompts the prospective captive to set his will in opposition, all is lost. . . [The indirect method. . . . loving and serving the truth, arranges everything. . . . and then shyly withdraws (for love is always shy), so as not to witness the admission which he makes to himself alone before God - that he has lived hitherto in an illusion."

I have been all these people: attacker, attacked, and the one under an illusion. Wish that years ago I had read this and taken to heart.


*from p. 93 of Mapping Postmodernism by Robert C. Greer, 2003 Intervarsity Press. His footnote is the following: Soren Kierkegaard, The Point of View of My Work as an Author, in The Modern Tradition: Backgrounds of Modern Literature, ed. Richard Ellmann and Charles Feidelson Jr. (New York: Oxford University Press, 1965), p. 751; cited in Taylor, Myth of Certainty, pp. 25-26

On Crying

A Facebook friend, Greg Bagley - minister and fellow Harding U. grad, had this quote in a Facebook entry. I thought it was great:

by Washington Irving,

"There's a sacredness in tears. They are not the mark of weakness, but of power. They are messengers of overwhelming grief and of unspeakable love."

He Affirms the Cosmos Will Be Made Right

This is beautiful. Written by an evangelical Christian man, Steven Garber, who has spent a life ministering in the political realm. Excerpts:

There is not a week in my life when I do not think about the tensions of the now-but-not-yet nature of the Kingdom, where Jesus has made all things new, and yet where we still do not see that reality completely incarnate in history. I have to make peace with proximate justice, even as I ache for hope and history to finally and fully rhyme.
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Even after a lifetime of bumping up against the brokenness of life, seeing and hearing the wounds of both persons and polities, I still believe that the vision of vocations as salt and light—John Stott calls them affective commodities, transforming their environments—sends us into the world week by week, year after year, with callings to care about the way things are and ought to be. Bono echoes this vision in his reflection on his own vocation: "I'm a musician. I write songs. I just hope that when the day is done, I'll have torn a little corner off of the darkness."

If that can be true of me, of you, then we will have made peace with the doing of proximate justice. And that is not a small thing for people who yearn for the whole cosmos to be made right, and who know that someday it will be.

Great Book Title: Feel the Fear and Do It Anyway

Haven't read the book but it is a great title which by itself, even, is an excellent lesson. The Author is Susan Jeffers. Learned about the book from Carl McColman's post at the Website of Unknowing, here.

Have Always Known This

Another quote from "A is for Abductive"

A change-resistant deacon board once said to their pastor. "The reason we don't want our church to change is that everywhere else in our lives, we are assaulted by change - at work, at home, in the culture at large. We want the church to be the one stable place in our world."

This is from the "K is for Kaleidoscopic Change" section.

The authors make the point that if one resists change, even that will cause them to change.

I say we can't stand still, even if we want to. Move or Die.

Initial Thoughts on "An Altar in the World"

Back from the Holidays. St. Louis, MO; Memphis, TN; and Jonesboro, AR.

A book I'm savoring right now is "An Altar in the World: A Geography of Faith" by Barbara Taylor Brown. So many pithy thoughts and phrases jump off the page and into my head and mind. A few nights ago I started the first chapter. It was close to bedtime. I sat or rather lay too comfortably in my my recliner in my bedroom. Found the first chapter pleasant, though my drowsiness attenuated the experience. Took bite size pieces on successive evenings, not really having time for much more. Then, one night finally had time to read and let it sink in deeper into my psyche. What she is doing is becoming more apparent. Then next, it was a quiet time in the hotel lobby early last Tuesday morning and I re-read the first chapter. Amazing what I perceived that I hadn't earlier. The reason being more familiarity with her approach and how she was feeling it. There's lots of visual imagery. This is cool.

Touching the truth with our minds alone is not enough. We are made to touch it with our bodies.

One thing this book teaches is that the way to the spiritual life is through the sensual, physical world.

On Research - by Zora N. Hurston

I was in St. Louis on Tuesday with my son who was interviewing for med school at St. Louis University. While there and waiting on him, I wandered down a hallway toward the downstairs bookstore and came across an administrative department concerned with their research program. They had this very interesting quote on their bulletin board. This caught my attention because research and development has been my calling.

Research is formalized curiosity.

It is poking and prying with a purpose.

It is a seeking that he who wishes may know the cosmic secrets of the world and that they dwell therein.

Zora Neale Hurston.

The Liturgical Turn and the YMCA

Great article over at The Church and Postmodern Culture titled The Liturgical Turn: Church and Public of Worship. The article author's thoughts were spurred by the fact that his church now meets in a YMCA gymnasium. That fact attracted me to the article because our group has likewise been meeting in a school gym for 3 and 1/2 years now.

And also, there was a pithy comment at the beginning:

It’s easy to become overly connected to place. It seems better to stay in Egypt instead of making the journey to the Promise Land because there’s a desert in between. It’s easier because it’s comfortable, familiar, and controlled.

Then there was also this:

Reflecting on the fact that we now worship in a community gymnasium is pretty exciting to me because it’s a great way to be missional and to let certain aspects of the nature of worship flourish which have a tendency to be forgotten.


I would like to say more but I've got to get to work. Yes, its only 5:30 am but so many things on the list to do.

Realism - Attachment to the Past

Realism has for most of my life held a positive meaning for me. But that has changed over the last decade. I came across this through Thomas Barnett's blog which points to an article he wrote for World Politics Review. The insight is offered as a result of the interplay between his two main activities, working in the national security realm and investigating new business opportunities in emerging/frontier economies

I find the perspective it offers invaluable, because it reveals how often what we call "realism" tends to be hopelessly trapped in centuries past.

Kierkegaard and Christianity - Belief or a Means to Change Existence?

Have not been able to do any sustained reading these past few weeks. A couple of nights ago I picked up John Caputo's book on How to Read Kierkegaard. Forty years ago when they talked about him in school, I had absolutely no interest and no regard for him as he was emotional, subjective, and mushy. But I've changed. I'm fighting to get out of the robot rationalism of my younger days of , say, before age 50.

Caputo in one place has this pithy thing to say. He says that K, and these are Caputo's words

"had written that Christianity is not a doctrine supported by evidence but a command to transform existence that can only be witnessed."

Utterly Humbled by Mystery

This is from a beautiful "This I Believe" segment on NPR. The author/narrator is Richard Rohr, the founder of the Center for Action and Contemplation in Albuquerque, N.M.

"When I was young, I couldn't tolerate such ambiguity. My education had trained me to have a lust for answers and explanations. Now, at age 63, it's all quite different. I no longer believe this is a quid pro quo universe -- I've counseled too many prisoners, worked with too many failed marriages, faced my own dilemmas too many times and been loved gratuitously after too many failures."

The rest is HERE.

What An Oak Tree Can Teach Us

Ah! I like this. From Hillman's The Soul's Code: In Search of Character and Calling

The essence of the oak is all there at once. Theologically, the acorn is like one of Augustine's nationes seminales or seminal reasons. As far back as the Stoics, Gnostics, and Platonists such as Philo, some ancient thought held that the world was filled with spermatikoi logoi - word seeds or germinal ideas. These are present in the world from its beginning as the primordial a priori that gives form to each thing. And these spermatic words make it possible for each thing to tell of its own nature - to ears that can hear. The idea that nature speaks, especially through the voice of a talking oak, remained a vivid fantasy through the ages and was still a subject of paintings a hundred years ago.

Trees fascinate me. When we were looking for a house 19 years ago, mature trees on the land were a requirement for me. Their meaning reaches deep inside me. Hillman's book is an extended discourse on one metaphor or teaching from the mighty oak.

The Acorn Theory

From the first chapter of The Soul's Code by James Hillman:

"We dull our lives by the way we conceive them. We have stopped imagining them with any sort of romance, any fictional flair. So, this book also picks up the romantic theme, daring to envision biography in terms of very large ideas such as beauty, mystery, and myth."

And Hillman promotes the acorn theory of human biography.

"In a nutshell, then, this book is about calling, about fate, about character, about innate image. Together they make up the "acorn theory," which holds that each person bears a uniqueness that asks to be lived and that is already present before it can be lived."