"Christian Wiman"の名言

My God my bright abyss into which all my longing will not go once more I come to the edge of all I know and believing nothing believe in this.

Sometimes it seems I can happily hold all Christian tenets in an active abeyance, a fusion of faith and skepticism that includes and transcends all literal and figurative truths, if I hold fast to one indestructible fact (FACT!?): Christ's resurrection. This event answers every impulse, fear, and need of my imagination, quiets and clarifies the raucous onslaught of time, suffers me—the mute, destitute, unselfed seed of being that is most me—to understand what suffering is, and what it means. But no. The reality wavers, the image fades like a reflection on the water, for under every assertion about God, including the one I am making at this very minute, the ground gives way, and once again I am left with the vital and futile truth that to live in faith is to live like the Jesus lizard, quick and nimble on the water into which a moment's pause would make it sink.

Life tears us apart, but through those wounds, if we have tended them, love may enter us. It might be the live of someone you have lost. It may be the love of your own spirit for the self that at times you think you hate. However it comes though, in all these—of all these and yet more than they, so much more—there burns the abiding love of God. But if you find that you cannot believe in God, then do not worry yourself with it. No one can say what names or forms God might take, nor gauge the intensity of unbelief we may need to wake up our souls.

It is true that Christ makes a man anew, that there is some ultimate change in him. But part of that change is the ability to see your life as a whole, to feel the form and unity of it, to become a creature made for and assimilated into existence, rather than a desperate, fragmented man striving against existence or caught forever just outside of it.

To say that one must live in uncertainty doesn’t begin to get at a tenuous, precarious nature of faith. The minute you begin to speak with certitude about God, he is gone. We praise people for having strong faith, but strength is only one part of that physical metaphor: one also needs FLEXIBILITY.

I tell myself that I have no problem believing in God, if “belief” can be defined as some utter interior I sent to in life that is both beyond and within this one, and if “assent” can be understood as at once active and unconscious, and if “God” is in some mysterious way both this action and its object, and if after all these qualifications this sentence still makes any effing sense.

You don't need to know a thing about quantum entanglement, wherein one atom can affect another even though they are separated by tremendous distance, to have some sense that our lives are always larger than the physical limitations within which they occur. We exist apart from our existences, you might say; we are connected to the world and to other people in ways we will never be able to fully articulate or understand... There is such a thing as a collective unconscious. There is such a thing as a spirit of place, and it reaches beyond geography. And poetry, which is a kind of quantum entanglement in language, is not simply a way of helping us to recognize the relations we have with people and places but a means of preserving and protecting those relations. For many people, true, poetry will remain remote, inaccessible... But who knows by what unconscious routes poetry is reaching into lives that seem to have nothing to do with it? Who knows what atomic energies are unleashed by a solitary man or woman quietly encountering some arrangement of language that gives their being—shunted aside by chores and fears and who knows what—back to them?

The operative word in these lines from D.H. Lawrence, who wasn’t a conventionally religious person, is “soul.” It’s a word that has become almost embarrassing for many contemporary people unless it is completely stripped of its religious meaning. Perhaps that’s just what it needs sometimes: to be stripped of its “religious” meaning, in the sense that faith itself sometimes needs to be stripped of its social and historical encrustations and returned to its first, churchless incarnation in the human heart. That’s what the twentieth century was, a kind of windstorm-scouring of all we thought was knowledge, and truth, and ours - until it became too strong for us, or we too weak for it, and “the self replaced the soul as the first of survival” (Fanny Howe). Anxiety comes from the self as ultimate concern, from the fact that the self cannot bear this ultimate concern: it buckles and wavers under the strain, and eventually, inevitability, it breaks.

Yes, but … the waking and the sleeping, the sludge of e-mails and appointments, the low-temperature life that is, for the most part, life: even if there are moments of intensity that seem to release us from this, surely any spiritual maturity demands an acknowledgment that there is not going to be some miraculous, transfiguring intrusion into reality. The sky will not darken and the dead will not speak; no voice from heaven is going to boom you back to a pre-reflective faith, nor will you feel, unless in death, a purifying fire that scalds all of consciousness like fog from the raw face of God. Is faith, then - assuming it isn’t merely a form of resignation or denial - some sort of reconciliation with the implacable fact of matter, or is it a deep, ultimate resistance to it? Both. Neither. To have faith is to acknowledge the absolute materiality of existence while acknowledging at the same time the compulsion toward transfiguring order that seems not outside of things but within them, and within you - not an idea imposed upon the world, but a vital, answering instinct. Heading home from work, irritated by my busyness and the sense of wasted days, shouldering through the strangers who merge and flow together on Michigan Avenue, merge and flow in the mirrored facades, I flash past the rapt and undecided face of my grandmother, lit and lost at once. In a board meeting, bored to oblivion, I hear a pen scrape like a fingernail on a cell wall, watch the glasses sweat as if even water wanted out, when suddenly, at the center of the long table, light makes of a bell-shaped pitcher a bell that rings in no place on this earth. Moments, only, and I am aware even within them, and thus am outside of them, yet something in the very act of such attention has troubled the tyranny of the ordinary, as if the world at which I gazed, gazed at me, as if the lost face and the living crowd, the soundless bell and the mind in which it rings, all hankered toward - expressed some undeniable hope for - one end.