Pub Date : 2023-09-01DOI: 10.1353/scs.2023.a909107
Mark S. Burrows
"What Deepens the Deep for Us":Poetry, Contemplation, and the Art of Reading Mark S. Burrows (bio) The sole archives of the divine are poems, and an address to the god, more than any other kind, requires a conversion in language or an entirely different attitude within it. —Philippe Lacoue-Labarthe This essay undertakes the task of unfolding Lacoue-Labarthe's bold claim,1 exploring poetry as a literary genre and examining how it relates to "an address to the god," here understood as contemplative practice.2 As Lacoue-Labarthe suggests, such an approach identifies poetry with prayer since each depends upon nothing less than "a conversion in language" and nothing other than "an entirely different attitude within it." It is important to say that both have more to do with practice than theory, steering us toward the question of reading as contemplative engagement and inviting us to consider contemplation as a poetics of experience. What unites the two is that each gestures toward, and indeed depends upon, such a conversion—in terms of language, first of all, but just as importantly a broader view of life itself. At the outset, it must be said that the matter of what constitutes contemplation—and poetry itself—is not uncomplicated, particularly in a culture shaped by pressures that ignore the call to "address the god" and dismiss the poetic as an irrelevant luxury in "a world come of age."3 Nietzsche anticipated the challenge when he conceded that Down below—everything speaks, everything is missed. One might ring out one's wisdom with bells, but the merchants in the marketplace will out-ring it with pennies. Everything down there speaks, but no one knows how to understand. Everything falls into the water, but nothing falls into the deep wells. Everything down there speaks, but nothing comes to completion. Everything cackles, but who knows to sit quietly on a nest and hatch eggs?4 This essay explores how poetry might be engaged as a means of orienting ourselves to a contemplative practice of reading, examining the ways that such a practice expands our capacity to listen for the voice of the "other," so that our words—and we with them—might fall into "deep wells." [End Page 269] "A RAID ON THE INARTICULATE" In a short prose-poem entitled "Lecture on Mystery," the Polish poet Adam Zagajewski approached the challenge of speaking about poetry with a wryness characteristic of his thought: We do not know what poetry is. We do not know what suffering is. We do not know what death is. We do know what mystery is.5 Or do we? Zagajewski avoids going further in attempting to define "mystery"—for good reason, one might add, leaving us wondering how, if at all, we might "know" what mystery is, to say nothing of daring to speak or write about it. The point he is making is not that of explaining this but rather of pointing to mystery as an essential dimension not only of suffering and death but of poetry as well. One might even go so far as to say that a poetic gestur
《是什么加深了我们的心灵深处》:诗歌、沉思和阅读的艺术马克·s·巴罗斯(传记)神的唯一档案是诗歌，而对神的演讲，比其他任何形式的演讲都更需要语言上的转换，或者在其中有一种完全不同的态度。-菲利普·拉库-拉巴特本文承担了展开拉库-拉巴特大胆主张的任务，1探索诗歌作为一种文学体裁，并研究它如何与“对上帝的讲话”联系起来，在这里被理解为沉思的实践正如拉科-拉巴特所建议的那样，这种方法将诗歌与祈祷等同起来，因为两者都依赖于“语言的转换”和“其中完全不同的态度”。重要的是，两者都更多地与实践而不是理论有关，引导我们将阅读视为沉思的参与，并邀请我们将沉思视为一种体验的诗学。将两者联系在一起的是，两者都倾向于，而且确实依赖于这样一种转变——首先是语言上的转变，但同样重要的是对生活本身更广阔的看法。首先，必须指出的是，构成沉思——以及诗歌本身——的问题并非简单，尤其是在一个由压力塑造的文化中，这种压力忽视了“向上帝讲话”的呼吁，并将诗歌视为“一个成熟的世界”中无关紧要的奢侈品。尼采预见到了这一挑战，他承认，在下面，一切都在说话，一切都被错过了。一个人可以用钟声敲响自己的智慧，但市场上的商人会用硬币来敲响自己的智慧。下面的一切都在说话，但没人知道怎么听懂。一切都掉到水里，但没有什么掉到深井里。下面的一切都在说话，但没有什么是完整的。万物都咯咯地笑，但谁知道安静地坐在窝里孵蛋呢?这篇文章探讨了如何将诗歌作为一种引导我们进行沉思式阅读练习的手段，考察了这种练习如何扩大我们倾听“他者”声音的能力，从而使我们的语言——以及我们与之在一起的语言——可能落入“深井”。波兰诗人亚当·扎加耶夫斯基(Adam Zagajewski)在一首名为《神秘的演讲》(Lecture ON Mystery)的散文诗短篇中，以他思想中特有的讽刺口吻面对谈论诗歌的挑战:我们不知道诗歌是什么。我们不知道什么是痛苦。我们不知道死亡是什么。我们知道什么是神秘还是我们呢?扎加耶夫斯基避免进一步试图定义“神秘”——有人可能会补充说，这是有充分理由的，让我们想知道，如果我们能“知道”什么是神秘，更不用说敢于谈论或写它了。他的观点并不是解释这一点，而是指出神秘不仅是痛苦和死亡的一个基本维度，也是诗歌的一个基本维度。人们甚至可以说，对这种“认识”的诗意姿态是一种沉思的任务，因为无论我们可能理解它是什么，沉思都暗示了一种既在我们的经验之内又在我们的经验之外的姿势，渴望超越我们的东西，但也以某种方式在我们的经验中提供了自己的“认识”。在一次关于“正确性”的讲座中，伊塔洛·卡尔维诺(Italo Calvino)谈到了同样的动态，他这样说:我认为我们总是在寻找隐藏的东西，或者仅仅是潜在的或假设的东西，只要它们出现在表面上，我们就会追踪它们的痕迹。我认为我们的基本心理过程在每一个历史时期都是如此，从我们的旧石器时代的祖先开始，他们是猎人和采集者。这个词把看得见的痕迹与看不见的东西、不存在的东西、渴望或害怕的东西联系起来，就像一座脆弱的紧急桥梁被扔到深渊上。因此，对我个人而言，正确使用语言是使我们能够谨慎、注意和谨慎地接近事物(在场或不在场)，尊重事物(在场或不在场)所传达的信息……
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Pub Date : 2023-09-01DOI: 10.1353/scs.2023.a909116
Reviewed by: Agrarian Spirit: Cultivating Faith, Community, and the Land by Norman Wirzba Matt Boswell (bio) Agrarian Spirit: Cultivating Faith, Community, and the Land. By Norman Wirzba. Notre Dame, IN: University of Notre Dame Press, 2022. 264 pp. $29.00. I am a resident of Camas, Washington, deliberately. I live near the Quaker meeting I pastor—a four-minute drive or fifteen-minute walk—but also a two-hour drive (or less) to Wy'east, Loowit, Klickitat, and Seekseekqua (or, by their settler names, Mt. Hood, Mt. St. Helens, Mt. Adams, and Mt. Jefferson, respectively). I am also two hours from several Pacific coast trails and only minutes from the Columbia River Gorge. I live in a hiker's paradise and do not take that reality for granted. As often as I can, I am on the trail: exploring new trails and expanding my sense of community, each trail's ecosystem feeling like a new friend; and returning to trails that have left an impression on me, each visit like a reunion with old friends. I have come to recognize that I do not just "love" hiking or "love" these places, either in the sense of intense enjoyment or responsive care, even if these trails do give me pleasure or motivate me to consider my responsibility to protect and nurture these spaces. It feels more fitting to say that I have fallen in love with these places. I want to be with them. I want them to flourish. I recount hiking stories and share pictures on my social media accounts, inviting others into my joy and hoping they'll want to "come and see" for themselves, if possible. Given how revitalizing and clarifying these hikes are, I have come to need them. And, with more time, I have come to understand the patterns and particularities of these trails' ecosystems. How do I know I am smitten? One of my favorite wildflowers is the Columbia (tiger) lily, an orange, brown-spotted, downward-facing wildflower that thrives in subalpine meadows and forests. Their presence is delightfully unpredictable; I can hike a seven-mile trail and encounter only a single trailside Columbia lily, then drive past hundreds of them thriving in a roadside thicket. In June 2022, I discovered a single Columbia lily in Lacamas Park, a roughly 300-acre, trail-laden forest park of creeks, waterfalls, and wildflowers within Camas city limits. This park is known for its annual May bloom of purple Camas lilies, but this was the first Columbia lily I had seen in my seven years of living in Camas. A year later, in June 2023, I navigated the forest trails to this same spot, hoping to find that lily again. It took some searching, but when I found it, I broke the calm silence of the forest with a guttural and visceral "YES!!!" My shout reflected an interconnected set of feelings and impulses. Ecstasy. Relief. Protective concern. Attention. Reverence. Eagerness to share the good news with others. Innocent disregard for the spectacle, my exuberance may have seemed to the pair of hikers resting on a nearby rock. Many Quakers like
{"title":"Agrarian Spirit: Cultivating Faith, Community, and the Land by Norman Wirzba (review)","authors":"","doi":"10.1353/scs.2023.a909116","DOIUrl":"https://doi.org/10.1353/scs.2023.a909116","url":null,"abstract":"Reviewed by: Agrarian Spirit: Cultivating Faith, Community, and the Land by Norman Wirzba Matt Boswell (bio) Agrarian Spirit: Cultivating Faith, Community, and the Land. By Norman Wirzba. Notre Dame, IN: University of Notre Dame Press, 2022. 264 pp. $29.00. I am a resident of Camas, Washington, deliberately. I live near the Quaker meeting I pastor—a four-minute drive or fifteen-minute walk—but also a two-hour drive (or less) to Wy'east, Loowit, Klickitat, and Seekseekqua (or, by their settler names, Mt. Hood, Mt. St. Helens, Mt. Adams, and Mt. Jefferson, respectively). I am also two hours from several Pacific coast trails and only minutes from the Columbia River Gorge. I live in a hiker's paradise and do not take that reality for granted. As often as I can, I am on the trail: exploring new trails and expanding my sense of community, each trail's ecosystem feeling like a new friend; and returning to trails that have left an impression on me, each visit like a reunion with old friends. I have come to recognize that I do not just \"love\" hiking or \"love\" these places, either in the sense of intense enjoyment or responsive care, even if these trails do give me pleasure or motivate me to consider my responsibility to protect and nurture these spaces. It feels more fitting to say that I have fallen in love with these places. I want to be with them. I want them to flourish. I recount hiking stories and share pictures on my social media accounts, inviting others into my joy and hoping they'll want to \"come and see\" for themselves, if possible. Given how revitalizing and clarifying these hikes are, I have come to need them. And, with more time, I have come to understand the patterns and particularities of these trails' ecosystems. How do I know I am smitten? One of my favorite wildflowers is the Columbia (tiger) lily, an orange, brown-spotted, downward-facing wildflower that thrives in subalpine meadows and forests. Their presence is delightfully unpredictable; I can hike a seven-mile trail and encounter only a single trailside Columbia lily, then drive past hundreds of them thriving in a roadside thicket. In June 2022, I discovered a single Columbia lily in Lacamas Park, a roughly 300-acre, trail-laden forest park of creeks, waterfalls, and wildflowers within Camas city limits. This park is known for its annual May bloom of purple Camas lilies, but this was the first Columbia lily I had seen in my seven years of living in Camas. A year later, in June 2023, I navigated the forest trails to this same spot, hoping to find that lily again. It took some searching, but when I found it, I broke the calm silence of the forest with a guttural and visceral \"YES!!!\" My shout reflected an interconnected set of feelings and impulses. Ecstasy. Relief. Protective concern. Attention. Reverence. Eagerness to share the good news with others. Innocent disregard for the spectacle, my exuberance may have seemed to the pair of hikers resting on a nearby rock. Many Quakers like","PeriodicalId":42348,"journal":{"name":"Spiritus-A Journal of Christian Spirituality","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688577","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1353/scs.2023.a899774
Reviewed by: Crippled Grace: Disability, Virtue Ethics, and the Good Life by Shane Clifton Maureen Pratt MTS, MFA (bio) Crippled Grace: Disability, Virtue Ethics, and the Good Life. By Shane Clifton. Waco, Texas: Baylor University Press, 2018. 285 pp. $44.99 pbk/ $42.74 eb. A few years after my diagnosis of disabling lupus, a Christian friend asked if I was "over it" yet. When I explained that lupus is a chronic condition with no medical cure, my friend said, "You're not cured because you're not faithful enough." This encounter, a discomforting and disheartening reminder of how entrenched some uncompassionate attitudes toward virtue and health still are, resurfaced in my mind several times as I read Shane Clifton's Crippled Grace: Disability, Virtue Ethics, and the Good Life. In this profound and provocative book, Clifton reflects on two central questions: what is the significance of the Christian virtue tradition for the happiness (flourishing) of people with disabilities, and might disability itself offer "fresh insight into how we should understand flourishing?" (225) A theologian by training—"ecumenical and liberal (by which I mean open-minded in inclination)" (3), Clifton is honorary associate and professor at the Centre of Disability Research and Policy in the faculty of health sciences at the University of Sydney. However, perhaps even more important than his academic bona fides is his lived experience as an adult abruptly thrust into personal disability through a bicycle accident that rendered him a quadriplegic. This experience provides indispensable, authentic (and very honest) context to Clifton's reflections and, with the other narratives he includes in the book, brings what might have otherwise been a detached work into compelling, personal conversation with the subject matter and the reader. Prior to his accident, Clifton admits he had read nothing about disability, a comment perhaps not surprising; "disability is marginal to theological reflection" (151). Afterward, totally inter/dependent on others for all his care and slipping "into a deepening unhappiness" (4), he describes picking up a book he had begun reading pre-accident: Alistair MacIntyre's Dependent Rational Animals. There, he "discovered within its pages a spark of hope" and began to consider how the Christian virtue tradition could inform a way of "conceiving of happiness that could transcend my disability: happiness as a life lived well in and through its difficulties" (4). This inquiry, richly developed in the book, leads him not only to reflect on the historical and contemporary social reality of disability and its attendant duality, suffering and joy, but also to apply a hermeneutic of disability (and at times one of suspicion) on traditionally conceived theological and philosophical notions of the nature and practice of virtue, the attainment of happiness, and what it means to live a "good" life. After an introduction to his personal and professional story and appr
{"title":"Crippled Grace: Disability, Virtue Ethics, and the Good Life by Shane Clifton (review)","authors":"","doi":"10.1353/scs.2023.a899774","DOIUrl":"https://doi.org/10.1353/scs.2023.a899774","url":null,"abstract":"Reviewed by: Crippled Grace: Disability, Virtue Ethics, and the Good Life by Shane Clifton Maureen Pratt MTS, MFA (bio) Crippled Grace: Disability, Virtue Ethics, and the Good Life. By Shane Clifton. Waco, Texas: Baylor University Press, 2018. 285 pp. $44.99 pbk/ $42.74 eb. A few years after my diagnosis of disabling lupus, a Christian friend asked if I was \"over it\" yet. When I explained that lupus is a chronic condition with no medical cure, my friend said, \"You're not cured because you're not faithful enough.\" This encounter, a discomforting and disheartening reminder of how entrenched some uncompassionate attitudes toward virtue and health still are, resurfaced in my mind several times as I read Shane Clifton's Crippled Grace: Disability, Virtue Ethics, and the Good Life. In this profound and provocative book, Clifton reflects on two central questions: what is the significance of the Christian virtue tradition for the happiness (flourishing) of people with disabilities, and might disability itself offer \"fresh insight into how we should understand flourishing?\" (225) A theologian by training—\"ecumenical and liberal (by which I mean open-minded in inclination)\" (3), Clifton is honorary associate and professor at the Centre of Disability Research and Policy in the faculty of health sciences at the University of Sydney. However, perhaps even more important than his academic bona fides is his lived experience as an adult abruptly thrust into personal disability through a bicycle accident that rendered him a quadriplegic. This experience provides indispensable, authentic (and very honest) context to Clifton's reflections and, with the other narratives he includes in the book, brings what might have otherwise been a detached work into compelling, personal conversation with the subject matter and the reader. Prior to his accident, Clifton admits he had read nothing about disability, a comment perhaps not surprising; \"disability is marginal to theological reflection\" (151). Afterward, totally inter/dependent on others for all his care and slipping \"into a deepening unhappiness\" (4), he describes picking up a book he had begun reading pre-accident: Alistair MacIntyre's Dependent Rational Animals. There, he \"discovered within its pages a spark of hope\" and began to consider how the Christian virtue tradition could inform a way of \"conceiving of happiness that could transcend my disability: happiness as a life lived well in and through its difficulties\" (4). This inquiry, richly developed in the book, leads him not only to reflect on the historical and contemporary social reality of disability and its attendant duality, suffering and joy, but also to apply a hermeneutic of disability (and at times one of suspicion) on traditionally conceived theological and philosophical notions of the nature and practice of virtue, the attainment of happiness, and what it means to live a \"good\" life. After an introduction to his personal and professional story and appr","PeriodicalId":42348,"journal":{"name":"Spiritus-A Journal of Christian Spirituality","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135469562","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1353/scs.2023.a899754
Thomas E. Reynolds
{"title":"Prophetic Belonging: Disability, Hospitality, and Being Church Together","authors":"Thomas E. Reynolds","doi":"10.1353/scs.2023.a899754","DOIUrl":"https://doi.org/10.1353/scs.2023.a899754","url":null,"abstract":"","PeriodicalId":42348,"journal":{"name":"Spiritus-A Journal of Christian Spirituality","volume":"23 1","pages":"51 - 65"},"PeriodicalIF":0.4,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47702177","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1353/scs.2023.a899770
Yahia Lababidi
{"title":"Minister of Loneliness","authors":"Yahia Lababidi","doi":"10.1353/scs.2023.a899770","DOIUrl":"https://doi.org/10.1353/scs.2023.a899770","url":null,"abstract":"","PeriodicalId":42348,"journal":{"name":"Spiritus-A Journal of Christian Spirituality","volume":"23 1","pages":"168 - 169"},"PeriodicalIF":0.4,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48805923","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Slap","authors":"R. Cording","doi":"10.5040/9781350975675","DOIUrl":"https://doi.org/10.5040/9781350975675","url":null,"abstract":"","PeriodicalId":42348,"journal":{"name":"Spiritus-A Journal of Christian Spirituality","volume":"23 1","pages":"156 - 157"},"PeriodicalIF":0.4,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46103059","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1353/scs.2023.a899764
R. Rowland
{"title":"We Were Left with Nothing","authors":"R. Rowland","doi":"10.1353/scs.2023.a899764","DOIUrl":"https://doi.org/10.1353/scs.2023.a899764","url":null,"abstract":"","PeriodicalId":42348,"journal":{"name":"Spiritus-A Journal of Christian Spirituality","volume":"23 1","pages":"159 - 159"},"PeriodicalIF":0.4,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47189965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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