'NEW
AND OLD TREASURES’: AWE, WONDER AND CREATIVITY FOR TODAY'S SPIRITUALITY This paper has been adapted from a
presentation given at the Symposium: The
Once and Future Reformation: The Way of the Spirit Carmelite Centre, Middle Park, Australia
25-27 May 2017
ABSTRACT
The 500th anniversary
of the Reformation provides a timely opportunity for reflection on the nature
of belief and spirituality in today’s modern global world. Martin Luther had a
particular approach to reform, one based in repentance, evident through a lack
of visual art and sacramental creativity. The Reformation of the 16th century
was not unprecedented; there were other reformers within the medieval church
such as St. Francis of Assisi long before 1517. This paper takes an archetypal
approach to Martin Luther and St Francis’ approaches to reform, and provides an
introductory review of the newly developed science of awe. In doing so it
contrasts Martin Luther with St Francis’ whose spirituality and activism focused
on wonder and creativity. Indeed Francis’ approach to a spirituality of
interdependence offers a chance
to reflect on the significance of awe and wonder from the Reformation until now.
Research underway in leading universities such as Stanford,
suggests there are many opportunities for awe surrounding us, and that its
benefits are profound. Momentary experiences of awe have been found to stimulate
wonder and curiosity. This finding would not have been at all surprising to
mystics such as St Francis, but they do have some key implications for
approaches to spirituality in today’s global and fractious world.
Through an archetypal lens
By means of an archetypal
lens, this paper will review the
approaches taken to spiritual reform by Martin Luther and St Francis of Assisi,
contending that one approach was based in fear, while the other was based in sacred
wonder. In doing so, it touches on the
new and old treasures' of awe, wonder and creativity for today's spirituality.
Presenting St Francis and Martin Luther in broad,
"archetypal" terms allows us to compare and contrast their visions.
The technique of comparing and contrasting provides an effective method for
discovering alternate possibilities, because it allows for new perspectives in
a number of ways, including through inversion, i.e. sorrow teaches us the value
of joy, despair the value of hope.
Therefore, in order to draw out some of the main differences
between the archetypes of Francis and Luther, it will be suggested that
Luther’s spirituality was based in fear, while St Francis’ was one based in
trust.
The attitudes of sixteenth century reformers were austere and
grim. Indeed, William Dryness, Professor of Theology and Culture, Fuller
Theological Seminary specifically states that this Reformation anniversary
invites us to reflect on why the creativity of visual art is often missing from
the worship spaces of Protestant churches.
Dryness (2017:13-21) contends that all forms of Protestantism
revealed a degree of hostility to religious images, especially sculpture and large paintings, noting
that Protestants:
…either redefined the
role of the arts in limitedly terms or condemned them outright as idolatrous.
Even as Catholics enriched their churches with ever-grander altarpieces,
Protestants stripped away virtually all decoration.
Rudolf Otto in the Idea of the Holy (1917:108) makes a
similar point, stating that in its austerity, the Lutheran school did not do
justice to the numinous side of the Christian idea of God.
By the exclusively moral
interpretation it gave to the terms, it distorted the meaning of ‘holiness’ and
the ‘wrath of God’, and from the time of Johann Gerhardt and onwards
Lutheranism was returning to the doctrine of divine apatheia or
passionlessness. More and more it deprived the forms of worship of the
genuinely contemplative and specifically ‘devotional’ elements in them.
In applying an archetypal lens, it is important to recall that Luther
was not the first to attempt reform in response to the overreach of power by
the institutional church. Religious writers such as Diarmaid MacCulloch (2005) say
the medieval church experienced continual challenges between diocesan and
religious clergy, even as religious orders continually challenged one another
to reform. Some reformers ran afoul of Rome like those of Peter Waldo, John
Wycliffe, and Jan Hus, and were suppressed with "crusades."
Others, like those of Saint Francis of Assisi, Saint Dominic and Saint Teresa
of Avila were encouraged by Rome to pursue their ‘called to’ approaches to
their lived spirituality, which was often in defiance of entrenched bishops and
their clergy.
Since ancient times, human creativity has articulated the human
interpretation of our spiritual experiences; and new insights about creativity,
wonder and awe, including those coming from neuroscience and psychology, offer
fresh reflections during this anniversary year.
Intersections of Fear, Trust and Wonder
Today's research defines awe as the feeling of being in the
presence of something vast that transcends one's understanding of the world.
Although we may feel overwhelmed and insignificant in such a moment we also
feel connected and closer to others. That is awe’s ‘purpose’, or at least one
of its purposes.
A key aspect of wonder is that it can elicit in us an emotional
response, which often contains an element of fear linked to a sense of not
being in control, and feeling vulnerable and or exposed. The capacity to
experience wonder may be a "developmental achievement," in that it
requires a sufficient degree of safety and security in the face of the natural
fear of being de-centered or put off-balance.
The science of awe suggests that, to experience wonder and
creativity we need to face our fears from a place of centered presence. The
physiology of stress means that when we are anxious or fearful, the body goes
into flight/fight/freeze mode. In that state we lose our relaxed alertness,
which in turn negatively affects our work and life performance as we react automatically, and try to control what
is happening around us. Conversely, when
we are relaxed our attention becomes focused, the mind creative, and the body
comfortable.
The clinical psychiatrist Daniel Siegel (2017:309) describes this
open and receptive state as:
Our muscles relax, we can hear a wider range of sounds, see a
wider range of things in front of us. This is the neural correlate of an open,
receptive state ready to connect and learn.
These states of fear and openness are demonstrated in the contrast
between the fear-based control of Luther, expressed by his hyper-vigilant need
to repent, and the open, creative trust of Francis. Luther lived in his mind and was inwardly
focused on his own repentance, while Francis lived in his heart open to the
enchantment of God’s creation.
Stanford University is now investigating the science behind awe
and wonder in the belief that people, in the presence of wonder, tend to feel
like time has slowed down and that in turn is good for their mental health.
Wonderment allows one to feel connected to the world and engenders a feeling of
being part of something bigger than oneself. [1]
In contrast to how science is approaching wonder and awe, which
is, from a perspective of well-being and integration, a religious approach
considers the direct connection to the divine. The word oblation, which is often used in the current English translation of
the Roman Catholic liturgy, best describes this sacred mystery. An oblation is a gift received and returned
to the giver – for example, a parent gives their child a ball and then says,
‘Throw it to me!’ As the child and parent master the game of pitch and toss, they
experience connection and communion. In that state of mystery and with its
liturgical associations, oblation is
laden with awe.
In this definition, only
a person who has been initiated into the mystery by encounter with another
human person can experience awe. This person learns to see glory all around
them, especially in places where others see only awfulness. The Scottish
Philosopher John Macmurray might describe awe as the negative part of praise.
He uses the word negative not as something bad but as something, which looks
for completeness in the positive (i). Awe wants to be expressed, shared and
celebrated, often with gestures, dance, music and song.
The human species is now termed - Homo Sapiens Sapiens – the ones who are aware, and know they are
aware. But as psychologists such as Siegel remind us this deep level of
awareness brings with it the capacity to be open to both mystery and to fear.
Rudolf Otto's ‘The Idea of the Holy’ (1917) describes the
experience of awe as ‘mysterium tremendum
et fascinans.’ His formula points
to three characteristics of mystical experience. First, an approach by mysterium, something radically Other
than myself. I do not know this mystery; but it knows me. This mystery is tremendum, which is not translated as
tremendous or large, but terrifying, as in tremble
and tremor. The mystic fears
annihilation at the approach of the Holy. They may use the description ‘I am
dust and ashes’; or ‘I am a worm, not even human’ in (Psalm 22:6) the divine
presence. However, the mystery is also fascinans,
that is delightful, beautiful, deeply, purely good, and utterly desirable. Otto
posited this encounter with the Holy as the original religious experience.
Luther and fear
At its heart, Luther’s reformation
was a theological movement – which sought to answer the question: What must I do to be saved? Through his
German family, Luther was taught to revere the church and the priests, and to
be fearful of devil and witches.
Luther was profoundly influenced by an experience when he was 22
and was caught outdoors in a terrible thunderstorm, fearing for his life. In a
state of panic, he made a vow to become a monk if his life was spared. True to his word he
entered the Augustinian monastery in the same year of 1505. Therefore, from the
beginning it could be argued that Luther’s conversion was made from a place of
fear that resulted in his wanting to have control over the outcomes in his
life. This
control was expressed in penance, as it has been noted that Luther found
comfort in facing his personal fears through repentance.
Indeed, it is said that his fellow monks held him up as a model of
sanctity and envied his self-denial. Luther himself noted in his well-known
quote, ‘If ever a monk got to heaven by ‘monkery’, I would have gotten there’
suggesting some level of obsessiveness.
However, in spite of his austere lifestyle and many religious
works he found no peace with God, perhaps because repentance was not optional
for Luther. Fixated with the vow he made during a thunderstorm (a vow which any
parish priest could privately absolve) he lacked the freedom to move beyond
penance to joyous freedom. Luther found little relief in the graphic art of his
time with its macabre scenes of dancing skeletons and disembowelled bodies.
Martin Marty, Professor of Theology at the University of Chicago
in his recent book October 31, 1517 -
Martin Luther and the Day that Changed the World concluded that Luther was
a scrupulous almost frantic penitent. Indeed, he poses the question as to whether
Luther was mentally unbalanced, or just a genius at self-examination. Luther confessed so often that Marty notes one
confessor’s very irritated response that he did not need to confess every fart!
(Marty, 2016:88)
Fighting his own scrupulosity, he railed against the Church's system
of indulgences that played on people’s fears. These indulgences provided a way
to negotiate purgatorial punishment not through repentance and faith in Christ,
but through acquisition and accumulation. Grieving relatives lived in fear of
the punishment that could befall their families and friends, particularly when
they could not afford to "ease their suffering" through the purchase
of such indulgences.
Luther was not the first to see how such a system could attract
graft, distortion and the exploitation of grieving people; but his timely
"reform" struck a chord in his restless German community. At the very
least Martin Luther's scruples did model his faith in a gracious God, which raises
the issue of trust.
Francis on Trust and Fear
St Francis of Assisi
lived three centuries earlier, before the Black Death and the famines of the
fourteenth century. Francis's pursuit of poverty -- he called her his
"Lady Poverty" -- invited ecstasy in God's presence rather than fear.
Like Luther, Francis had a life-changing event: encountering a
leper one day and despite the revulsion he has always felt toward the disease,
he was so moved as to kiss the leper and give him a sack of coins. Toward
the end of his life, he recalled how the incident changed his life. What had
been repulsive became desirable; what had been desirable -- money, comfort, popularity
-- became repugnant. Living in trust, he was open to and looked out on the wonder of
the world (iii).
Francis of Assisi is credited with being the first Italian poet
and one of the pioneers of Italian theatre. The rise in the use of vernacular language
in the thirteenth century was widely adopted by both the Franciscans and the
Dominicans in their attempt to make Christianity more accessible. G.K.
Chesterton (1990:89) believed that Francis’ imaginative response to life
enabled him to make ‘…the very act of living an art…’ and described him as ‘…a
poet whose whole life was a poem’. Similarly, Simone Weil noted that:
…not only his poem was
perfect poetry, but his whole life was perfect poetry in action… Wandering and
poverty were poetry for him. (Irwin, 2002:193).
Francis’ direct connection to all living creatures and elements
like the stars and fire, begins with his admiration and awe for the created
universe. His last song, The Canticle of
the Sun, celebrates the four elements as Mother Earth, Sister Wind, Sister
Water and Brother Fire. A Franciscan interdependence necessitates being open to
new learning in all interactions and a readiness to trust.
The Franciscan friar Keith Warner (1998:74-85) provides a
religious interpretation of this point stating,
… in the end we have to
model a different kind of power, a spiritual power, a power that comes from
making oneself vulnerable to the wisdom and power of God, by being more
transparent.
As previously mentioned, both Luther and Francis reacted differently
to fear: one with inward-facing control; the other, with trust and openness to
the wonder of creation. In archetypal terms, Luther and Francis offer two
different approaches to dealing with fear –which still have implications for
how we live in this world of uncertainty.
Macmurray sums this up in his expression of what it is to be a
whole human being, saying that Jesus’ call to live life with faith rather than fear
is at the heart of real Christianity. He sees that use of the term ‘faith’ to
be deeply practical. Faith has not primarily to do with belief, but is rather
concerned with a fundamental attitude to the world. To live with faith is to
live life with an attitude of trust. (iv)
Science, religion and wonder
One of the criticisms of religious approaches that rely on
biblical understandings of nature, is that they do not take into account
learning derived from scientific inquiry. Indeed Francis distrusted and
discouraged formal study.
However, we also know that St Francis inspired scholars such as William
of Ockham (c. 1287–1347) and the saints Bonaventure, Thomas Aquinas and John
Duns Scotus. They were among the most prominent medieval figures in the history
of philosophy and science. William of Ockham is best known today for his
espousal of metaphysical nominalism; indeed, the methodological principle known
as “Ockham's Razor” is named after him. Ockham held important, often
influential views not only in metaphysics but also in all other major areas of
medieval philosophy—logic, physics or natural philosophy, theory of knowledge,
ethics, and political philosophy—as well as in theology.
In addition the Oxford Franciscan school was the name given to a
group of scholastic philosophers who, in the context of the Renaissance of the 12th century, gave special
contribution to the development of science and scientific
methodology during the High
Middle Ages. This group includes such names as Robert
Grosseteste, Roger
Bacon, William
of Ockham as well as Thomas of York.
While medieval scholars clearly situated wonder and awe as
religious experiences, today’s researchers ask “Why do we feel awe?” and answer
that question in two main ways:
- From an evolutionary view: why did awe become part of our species’ emotional repertoire? A preliminary answer suggests that awe binds us to social collectives and enables us to act in more collaborative ways. They, in turn, enable the formation of strong groups and improve our odds for survival.
- From a proximal perspective: What does awe do for you in the present moment? Here the science states that: momentary experiences of awe stimulate wonder and curiosity[2].
Eco-thinkers such as Thomas Berry, Max
Oelschlaeger and Elizabeth Johnson have argued for a blend of spiritual and
scientific approaches, stating that a strict scientific interpretation has
taken too great a precedence in recent times. They acknowledge that addressing
our global challenges will require our rapport with each other and our world earth
at a deeper level of complexity including, as Oelschlaeger (1994:224) has
argued, as ‘an enchanted world’.
The neuroscience of Awe
Cutting-edge research on awe
underway at UC Berkeley, suggests that it has profound psychological, social,
and physical health benefits—perhaps even stronger, in some cases, than those
of other positive emotions[3].
Researchers such as Dasher Keltner and Emmeline Simon-Thomas define
awe as the feeling we get in the presence of something larger than ourselves
that challenges our usual way of seeing the world. A great work of art, a
breathtaking vista, a moving speech —these can all evoke awe. Central to the
experience of awe is a sense of smallness, but not the kind associated with
shame or self-doubt, rather awe involves feeling interconnected with others and
broadening our horizons; and from this vantage point, everyday concerns tend to
feel less overwhelming. As we get smaller, so do they - as Saint Bernard of
Clairvaux was heard to mumble when beset with troubles, "Quid hoc ad aeternitatem? ‘What is that
in eternity?’”
Their research outcomes suggest that awe has numerous psychological benefits, including increased
life satisfaction, and a greater desire to help others. It may also have health
benefits: a recent study found that people who experienced awe more
frequently in their daily lives showed lower levels of inflammation associated
with heart disease risk. Awe may help
people cope better with stress by promoting curiosity and exploration, rather
than withdrawal and isolation[4].
If awe is the foundation for wisdom, for art, for science, and for
religion, then it is important we make space for awe by nurturing it. Indeed the
question posed by the Franciscan friar Leonardo Boff, “What kind of lyricism do
we need in order to recover the mystery of the world – remains very relevant
because there are still many mysteries for us to consider.
The problem in today’s fast-paced world, is that we are not seeing
them. James K. Baxter (2005:35-37) a New Zealand poet and spiritual ecologist contends
that a sense of wonder has not disappeared from the modern world, rather, the
objects of wonder are no longer what they once were, and wonder itself has
increasingly been moved away from the non-human towards human beings and their
works. He states that we all need to consciously notice the wonder around us
and to lift our focus to the stars in celestial in the sky, away from the
‘stars on the red carpet’ concluding therefore that,
…it is not a deficit of
wonder from which we suffer, but a deficit of experience of the objects, which
are the appropriate recipients of our sense of wonder, and of the ethical
dimension to our responses.
Integration – the new spiritual attribute
In pointing to the
differences in the approaches of Luther and Francis to fear, we go back to the
point made earlier in this paper, that the capacity to experience wonder is a
developmental achievement; it requires a sufficient degree of safety and
security for the natural fear of being de-centered. not to push away the
creative response in re-centreing ourselves.
Francis' deep connection to God, fostered through a sense of
wonder and awe, is not a romantic vision. It takes courage to face our fears.
His power as a mediator, reconciler and bringer of peace was grounded in part
on his integration of the negative and the positive aspects of his being. (Dennis,
1993:90)
Today that is being recognized by leading thinkers such as Daniel
Siegel - a clinical professor of psychiatry in his latest book Mind: A Journey to the heart of being human
notes that:
Having reverence,
honouring the sanctity of life, embracing each other with love and care. These
are the sacred ways of an integrating mind. Integration of the self enables the
differentiation of an individual ‘me’ with an interconnected ‘we’. The
religious and spiritual impulse in us seeks genuine friendship with our fellow
human beings. (2017:529)
This is why self-awareness and spiritual intelligence are vital
components in developing discernment. In the face of uncertainty, any personal
or structural reformation requires confident, compassionate, reflective
self-awareness.
For this reason, today’s reformation questions need to differ from
the fear-based questions of Luther’s reforms:
·
What must I do to be saved?
·
How can I repent?
To move more towards more creative and courageous Franciscan
questions such as:
·
How do I open myself to the wonder of the world?
·
What kind of lyricism is needed in order to
recover the mystery of the world?’
Conclusion
Wonder and awe have been
described as states in which one grasps, at least for a moment, that the world
is not what it seems; that it is far more mysterious than our senses have led
us to believe. When one holds such awareness beyond the fleeting moment, there
is the possibility for the world, and our experience of it, to become
enchanted.
But if wonder and awe emanate from our survival emotions and ‘doing’
states as Martin Luther’s did then we are fearful of them and they cause us to
want more control, and a perfection of ‘monkery’ – today's equivalent of
"faster quicker, stronger, harder."
The defining characteristic of "spiritual wonder" is a
connection to someone or something greater than oneself, which also includes an
emotional experience of spiritual awe and reverence.
This anniversary of the Protestant Reformation provides a timely
reminder that fear as a guiding emotion is not useful. Instead, it offers the
opportunity to rediscover the rich Christian artistic heritage that was often
dismissed and destroyed in Reformation polemics (Dryness 2017:13). Trust,
openness and stillness will bring us closer to our guiding spirit, which is
even more important in today’s uncertain world. It is now time for radical
openness to new discoveries, insights and a reconnection to wonder and awe.
FOOTNOTES
(i)"The negative however must
always be grounded in the positive; doubt [the negative] is only possible
through belief [a positive]." Macmurray, John; The Self as Agent,
Humanity Books, an imprint of Prometheus Books, Amherst, NY; copyright 1957;
page 76 Some critics have complained of Macmurray's use of negative and positive,
and it takes some study to understand. In his thought, the negative precedes
the positive; as, for instance, thought precedes action; doubt precedes faith;
and awe precedes praise. The negative is not complete (real or actual) without
the positive, as one is not held responsible for undisclosed thoughts but is
held responsible for words and deeds.
(ii)
The Franciscan John Duns Scotus would describe awe as a form of intuition. He
recognized two forms of knowing, the sensible and the intuitive. Sensible
knowing draws from the senses; it measures, estimates, calculates and tabulates
knowledge. Intuitive knowledge is more direct. I know another person by
intuition if I have met that person, even if I have little sensible knowledge
of them. Contrariwise, I could not say I know them if I have a lot of data, but
have never ‘met’ them.
(iii) The act of intuition may be
hampered in our present state due to original sin, but it belongs to the human
mind by nature. Intuition is an immediate act, accompanied by certainty of the
existence of the object. Scotus explains, "I may speak briefly, I call
knowledge of the quiddity (essence) itself abstractive... and that of a thing
according to its actual existence or a thing present in its existence I call intuitive
intellection." Intuition is a direct vision (visio) of an
actually existing object as existing."
Ingham, Mary Beth; Scotus for Dunces, Franciscan Institute, Saint Bonaventure NY; 2003; page 60
Ingham, Mary Beth; Scotus for Dunces, Franciscan Institute, Saint Bonaventure NY; 2003; page 60
(iv) Concerning Saint Francis and
the leper, he wrote in his Testament shortly before he died, "This is how
the Lord gave me, Brother Francis, the power to do penance. When I was in sin
the sight of lepers was too bitter for me. And the Lord himself led me among
them, and I pitied and helped them. And when I left them I discovered that what
had seemed bitter to me was changed into sweetness in my soul and body. And
shortly afterward I rose and left the world." https://sourcebooks.fordham.edu/source/stfran-test.html
(v)"Now there are two and I think only two, emotional attitudes through which human life can be radically determined. They are love and fear. Love is the positive principle, fear the negative. Love is the principle of life, while fear is the death-principle in us. I mean that literally; and would go on to explain it by saying that you can divide men and women most fundamentally into two classes, those who are fear-determined and those who are love-determined.’ (Freedom In The Modern World, ch.4 A Faith For The Modern World; Paperback (1968) edition published by Faber and Faber (1st ed 1932). 224 pp. p32)
(v)"Now there are two and I think only two, emotional attitudes through which human life can be radically determined. They are love and fear. Love is the positive principle, fear the negative. Love is the principle of life, while fear is the death-principle in us. I mean that literally; and would go on to explain it by saying that you can divide men and women most fundamentally into two classes, those who are fear-determined and those who are love-determined.’ (Freedom In The Modern World, ch.4 A Faith For The Modern World; Paperback (1968) edition published by Faber and Faber (1st ed 1932). 224 pp. p32)
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Deep Ecologist?’ in LaChance, Albert., Carroll, John. (eds.) In Embracing Earth: Catholic Approaches to
Ecology, New York: Orbis Books pp. 225-240
Verdon, Timothy (ed) 2017 The Ecumenism
of Beauty, Paraden Press, Massachusetts
DR LYNNE REEDER
Adjunct Research Fellow, Federation University
Australia
University Drive, Mt Helen Australia 3350
PhD Monash University
Reimagining Interdependence in Global Times: A
Franciscan Contribution
KEN
BARTSCH OFM Conv
Catholic Chaplain, Robley Rex VA Hospital
MA Pastoral Theology, Washington Theological Union
[1]
https://greatergood.berkeley.edu/awe
[2]
Keltner,2017:http://www.huffingtonpost.com/greater-good-science-center/why-do-we-feel-awe_b_9890824.html
[3]
http://www.academeca.com/CEUReg/SeminarInfo.aspx?seminarId=1211
[4]
Keltner: 2016 on http://www.slate.com/bigideas/why-do-we-feel-awe/essays-and-opinions/dacher-keltner-opinion