I want to return to Christ the Stranger: The Theology of Rowan Williams by Benjamin Myers 📚

…A book that I read some time ago but want to note a few key quotes.

In a discussion on Rowan Williams formation by Orthodox theology, Myers notes the profundidty of the theology of the cross and the ‘Eastern’ approach of “Negative Theology” (What God is not):

Crucifixion: >Looking into the darkness of Golgotha, he lurches back into the brooding depths of creation, where the swirling galaxies take form in his own congealing blood. His wounds cut deep into the sinews of eternity; he has bled forever, crying while his blood brought forth the ‘heat and weight’ of all the worlds. ‘There was a cross in the heart of God before there was one planted on the green hill outside Jerusalem.’

Apophatic approach: >Negative theology, he argues, can never be ‘a move in a conceptual game’; it is not a technique, or a linguistic trick, or a clever way of circumventing obstacles in our language about God. It is rather a process of transformation, a conversion of the intellect – or rather, a conversion of the whole self – whereby we are drawn outside ourselves into the presence of someone who is different. According to Lossky, the doctrine of the trinity is a crucifixion of the intellect, ‘a cross for human ways of thought.’ If the cross is a revelation of God’s identity, then personality itself – what it means to be a person – is revealed as a ‘kenotic’ reality. In the trinity, there is no self-interest, no ‘individual will,’ but only an enormous movement of painful, ecstatic self-renunciation. This self-renouncing pattern of life is the root of all personal being.

Lastly, a key passage about Williams as a poet:

…Williams argues, the poet confronts the failure of language with complete honesty, and then endures this failure in order to go on speaking: ‘The return to language requires an act of faith, and an acceptance of the probability of failure.’Such a return to language is grounded in a Wittgensteinian awareness that there are no private or individual meanings, only the shared meanings that we exchange with one another. Part of the vocation of poets is to share with others their experience of the difficulty of language, their hurtful awareness of limitation, frustration, and inarticulacy. It is not the successes of poets but their failures that matter most: poets expand our human capacities by exposing us to the sheer objectivity of language, the way it enables human community while resisting human mastery and control.

I want to revisit Piero della Francesca’s Resurrection. After sharing a Wendell Berry poem written in response to the painting, I again came across the image in Benjamin Myers’ book, Christ the Stranger: The theology of Rowan Williams. In Christ the Stranger, the fifteenth century work helps introduce the intellectual history of the former archbishop of Canterbury. Myers notes that the “mute eloquence” of visual theology, like frescos and icons, serves as “a leitmotif” in Williams’ poetry.

And so, it turns out, there exists at least two poems in response to this masturful image, by at least two wise and thoughtful contemporary thinkers in Berry and Williams. An embarrassment of riches! What kind of poetry blog would this be if I did not let poetry speak for itself and give the last word. Here now is Rowan Willams poem, “Resurrection: Borgo San Sepolcro.”

Today it is time. Warm enough, finally
to ease the lids apart, the wax lips of a breaking bud
defeated by the steady push, hour after hour,
opening to show wet and dark, a tongue exploring,
an eye shrinking against the dawn. Light
like a fishing line draws its catch straight up,
then slackens for a second. The flat foot drops,
the shoulders sags. Here is the world again, well-known,
the dawn greeted in snoring dreams of a familiar
winter everyone prefers. So the black eyes
fixed half-open, start to search, ravenous,
imperative, they look for pits, for hollows where
their flood can be decanted, look
for rooms ready for commandeering, ready
to be defeated by the push, the green implacable
rising. So he pauses, gathering the strength
in his flat foot, as the perspective buckles under him,
and the dreamers lean dangerously inwards. Contained,
exhausted, hungry, death running off his limbs like
drops
from a shower, gathering himself. We wait,
paralysed as if in dreams, for his spring.

Tessa Carman (on Rowan Williamses book Looking East in Winter):

To recover wholeness means both seeing aright and desiring aright. This includes seeing the material world, creation itself, “as communicating the intelligence and generosity of the creator.” For the self to be whole, notes Williams, is not to be “self-actualized” or to be metaphysically self-sufficient in the modern idea of autonomy, but rather for each human self to “move in the mode for which it was created … in alignment with the purpose of God, habitually echoing in finite form the infinite ‘desire’ of God for God, of love for love.”