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[ by Charles Cameron — a light-hearted post about serious matters — not for the squeamish — discusses politicians, fecal matter, children’s glee and Christmas spirit ]
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As children, we are taught that we extend from the crowns of our heads to the tips of our toes, that our skin is our outer boundary, that we’re us, here, this living, perceiving, thinking being — and we know that there’s an appropriate distance for others to keep, that under certain circumstances they can touch us, perhaps while demonstrating they don’t have a knife up their sleeve, and that with a certain amount of social approval, depending, they can enter partially inside us or vice versa — the result on occasion being the arrival of a third one that pretty much belongs to the two of us, growing inside one of us for months only to somewhat belatedly separate out…

That last example — child-bearing and childbirth — shows that the simple notion that we are our skin and whatever is inside it is a bit simple. And there are various bits of us that seem to cross the boundary that separates us from the rest without too much problem: nail clippings, hair, saliva, which I’ve covered in two recent posts, ear-wax…

Even the air we breathe in and hold in our lungs is “us” — our breath — though once we breathe it out again, it’s air, part of the room we’re in, or if we’re outdoors, part of the atmosphere, the sky…

Mathematician John Allen Paulos suggests in his book Innumeracy: Mathematical Illiteracy and Its Consequences, calculates that there’s a better than 99% chance that the last deep breath you breathed in and out contained one molecule from the dying breath of Julius Caesar…

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But it is poo, perhaps, that best exemplifies how something that was us a minute or two ago can be not us, and frankly faintly disgusting, a minute or two later. And because it breaches the me / not me distinction so forcefully, it’s a matter of keen delight and humor to all children, as far as I can tell, everywhere.

Which is where the caganer comes in.

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A caganer — I kid you not — is “a figurine depicted in the act of defecation appearing in nativity scenes in Catalonia and neighbouring areas with Catalan culture such as Andorra, Valencia, Northern Catalonia (in southern France) and the Balearic Islands. It is most popular and widespread in these areas, but can also be found in other areas of Spain (Murcia), Portugal and southern Italy (Naples)”. That’s Wikipedia‘s current take on the topic, which has also been written up extensively elsewhere, and indeed, caganers in their profusion have become collectibles in their own right…

All of which brings me to Bob Dylan‘s “emperor’s new clothes” line:

Even the president of the United States: Sometimes must have to stand naked.

Or squat, vulnerable and with his pants down. Even Fidel Castro must do the same. Even Death…

Even Elizabeth the Second, by the Grace of God, of Great Britain, Ireland and the British Dominions beyond the Seas Queen, Defender of the Faith.

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All of which is either a complete mockery or a source of considerable hilarity — especially to the kids, who must find these caganer hidden in among the shepherds, kings, animals and straw that surround the Christ Child in his manger.

Right in the heart of the sacred, if you will.

Which brings up the twin questions:

Is no-one sacred?

Is everyone sacred?

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Which is actually a pretty profound pair of questions — and one which, again, may help us understand a little more about religion than piety alone can tell us.

The fact is, religion can exalt us, but does so at the risk of our becoming pompous and inflated — and when we do, it can also deflate us.

Which lands us right on the topic of liminality, communitas and the work of Victor Turner, which I shall address in a follow-up post — invoking a US submarine, a Hindu avatar and St Francis along the way.

[ by Charles Cameron — of [almost] no military or intelligence interest, this is a post for computer scientists, historians, scientists, artists, contemplatives and other creatives ]
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I’ve been on a bit of a binge about medieval and renaissance diagrams recently, putting together an anthology of early “semantic networks” for the Sembl game site – but also thinking about the alternate track of art history which would focus on diagrams rather than paintings (I’m thinking of two dimensions here, hence no mention of sculpture) – an alternate history which may have something to teach our richly diagrammatic and data-visual times.

My interest in all this tracks back at least to my early encounter with an essay by the computer scientist Margaret Masterman in Theoria to Theory (1967).

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Yesterday brought me a post from Jason Wells, a scientist and bright all-rounder I follow on Google+, in which he posted an image of the cosmos from the Ptolemaic (pre-Copernical) point of view, which I’ve put at the head of this post.

Jason commented on this diagram:

As pretty as this is, this is not how your universe works.

That is all.

The diagram Jason posted purports to be mathematically and astronomically based: it is, if you like, a quantitative diagram. I don’t happen to think it’s pretty, although the two creatures (angels, goddesses?) up towards the top of the circle may be, and the serpent eating its tail around it is nicely done -– I think it has a rather austere beauty to be honest, but I’m likely to concede to Jason that it isn’t “true” in the sense of being an accurate representation of the (abstract) laws of celestial motion.

But then I also think there’s more to truth than accuracy, useful though that may be – there’s also a qualitative element to truth, and perhaps “beauty” is (among other things) a name for it.

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Yesterday also brought me a news bulletin that ties into that same interest in medieval and renaissance diagrams. From the Vatican Information Service (via Chant Cafe) , we learn that Hildegarde of Bingen (1098 – 1179) is now a saint of the Catholic Church with universal cultus:

Vatican City, 10 May 2012 (VIS) – The Holy Father today received in audience Cardinal Angelo Amato S.D.B., prefect of the Congregation for the Causes of Saints. During the audience he extended the liturgical cult of St. Hildegard of Bingen (1089-1179) to the universal Church, inscribing her in the catalogue of saints.

Consider, then, in contrast to Jason’s mechanistic Ptolemaic diagram, this diagram which today’s fresh-minted saint produced in the late 1140s or early 1150s to illustrate her visionary intuitions of the universe in the first of three books, Scivias:

and these two, from Liber divinorum operum:

and:

These, I take it, are purely qualitative images in contrast to the Ptolemaic diagram — making no propositional claims as to physical or mathematical accuracy, but portraying Hildegarde’s sense of cosmic order. And just as we would not argue whether it is Van Gogh or El Greco who is “right” about the skies in their respective paintings, so I don’t think Hildegarde is worried about which of her diagrams is “right” in its portrayal of the world she lived and prayed in – each one illustrates some aspect of her vision of the world, and one does not necessarily contradict another.

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Here are two descriptions of Hildegarde’s world, which may give us some insight into the diagrams above. For the top one:

For Hildegard of Bingen, twelfth century German Benedictine abbess, the universe is like an egg in the womb of God. Her view of the universe, conditioned as it is by her times and her education, represents her visionary understanding of God’s motherhood of this sphere that we call the universe. Hers is a view that is organic and holistic, coloured neither by Greek philosophy nor Enlightenment rationalism, refreshing and strikingly “true” in its perceptions around the source of created life.

Jean Evans, RSM, Viriditas and Veritas: The Ecological Prophets Hildegard of Bingen and Miriam Therese MacGillis, OP

And for the third:

God created the world out of the four elements, to glorify His name. He strengthened the world with the wind. He connected the world to the stars. And he filled the world with all kinds of creatures. He then put human beings throughout the world, giving them great power as stewards of all Creation. Human beings cannot live without the rest of nature, they must care for all natural things.

von Bingen, Physica, 755, quoted in Stephanie Roth, The Cosmic Vision of Hildegard of Bingen,” The Ecologist 30, no. 1 (2000).

It’s probably worth mentioning that three of the “four elements” of the ancients are still known to us, though we call them “states” rather than “elements” at this point — the solid, liquid and gaseous states correspond with what the ancients called “earth”, “water” and “air”, respectively — and it has even been suggested that their “fire” corresponds to the fourth state we now term “plasmas” — not my line of business, however, so who knows?

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Hildegarde picked up the word “viriditas” from Gregory the Great and made it peculiarly her own. It means greeness, literally, and freshness by extension — but for Hildegarde’s integral view of all that is, it also carries a theological dimension, Christ being the greening of the world for her:

For Hildegard, viriditas was an attribute of the Divine nature, a reflection of God’s goodness and beauty. It stood for vitality, fertility, fruitfulness and growth; in fact all the things that we now associate with the “greenness” of nature. For us today “greenness” is a sign that the Earth is healthy and flourishing. Similarly, for Hildegard, viriditas was synonymous with physical and spiritual health, with the continuing vivifying force of the Holy Spirit.
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Dr Carmel Bendon Davis, Hildegard of Bingen: Eco-warrior and Superwoman

This greening or freshening is not, for Hildegarde, just a matter of earth and water, of river and forest, it is also infused with fire and air:

I am likewise the fiery life of the substance of divinity. I flame over the beauty of the fields and sparkle in the waters, and I burn in sun, moon, and stars. And with an airy wind that sustains all things with invisible life, I raise them up vitally. For air lives in greenness and flowers, waters flow as if alive, the sun, too, lives in his light, and when the moon comes to her decline she is kindled by his light, as it were to live again… Thus I, the fiery force, am hidden in [the winds], and they take fire from me, just as breath continually moves a man, and as a windy flame exists in fire. All of these live in their essence and are not found in death, because I am life.

Nor is it “merely” natural, it can also be found in the soul:

Understanding in the soul is like the Veriditas of the branches and the leaves of the tree

It is, in fact, neither exclusively natural nor supernatural, but non-dual.

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Dylan Thomas, being a Welshman and a poet, thus has an insight that bears a family resemblance to Hildegarde’s, but phrases it in a way that leaves the “force” neither personified nor otherwise… and thus with no necessary doctrinal implication:

The force that through the green fuse drives the flower
Drives my green age; that blasts the roots of trees
Is my destroyer.
And I am dumb to tell the crooked rose
My youth is bent by the same wintry fever.

Due to the idiocy of copyright, you’ll have to go elsewhere to read the whole, fine poem.

For Hildegarde, this “force” is also Christ — for he himself is the “the fiery life of the substance of divinity” — and his coming to earth a greening and freshening of a world until then barren of the love he brought.

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Hildegarde was the abbess in charge of a small flotilla of nuns — but also a mystic, a visionary, philosopher, poet, painter and songstress…

Her song of creation, O Viriditas, bears comparison in spirit with St Francis‘ Canticle of the Sun. She writes to her “green” Christ and his “green” planet:

O greenness of God’s finger
with which God built a vineyard
that shines in heaven
as an established pillar:
You are glorious in God’s preparation.
And o height of the mountain
that will never be dispersed
in the judgment of God,
you nevertheless stand from afar as an exile,
but it is not in the power
of the armed man
to seize you.
You are glorious in God’s preparation.
Glory be to the Father and to the Son
and to the Holy Spirit.
You are glorious in God’s preparation.

And she sets her words to the music of the times:

Indeed, her music is sung even today…

How’s that for a twelfth century statement of what we’d these days call “ecology”?

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But all this risks getting far too ethereal, I have wandered far along my own epicycles from Jason Wells’ point, and methinks I should bring us back down to earth.

Dennis The Constitutional Peasant, in Monty Python and the Holy Grail, meets King Arthur and complains, “What I object to is you automatically treatin’ me like an inferior.” It’s understandable — but so, perhaps, is king Arthur’s response: “Well, I am king.”

Two worldviews clash here — and in the ensuing debate, Arthurian myth meets contemporary politics:

Dennis’ Mother: Well how’d you become king, then?
Arthur: The Lady of the Lake,… [Angel chorus begins singing in background] her arm clad in the purest shimmering samite, held aloft Excalibur from the bosom of the water signifying by Divine Providence that I, Arthur, was to carry Excalibur. [Angel chorus ends] That is why I am your king!
Dennis: Listen. Strange women lying in ponds distributing swords is no basis for a system of government. Supreme executive power derives from a mandate from the masses, not from some farcical aquatic ceremony.
Arthur: Be quiet!
Dennis: You can’t expect to wield supreme power just ’cause some watery tart threw a sword at you!
Arthur: Shut up!
Dennis: I mean, if I went ’round saying I was an emperor just because some moistened bint had lobbed a scimitar at me, they’d put me away!

Or if some bint told me the universe was a cosmic egg in the womb of God, for that matter — even if Benedict XVI did just add her to the calendar of saints.

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Here you go, courtesy of YouTube:

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Frankly I appreciate both modes of thinking — the mythic and the scientific — and believe we’re in the sort of territory here that Nils Bohr was thinking of when he said:

The opposite of a true statement is a false statement. But the opposite of a profound truth may be another profound truth.

For more on the story of diagrammatic and pictorial imagery in western civilization, see Ioan Couliano, Eros and Magic in the Renaissance (University of Chicago, 1987). And for more diagrams from the renaissance, there’s nothing I know of better than SK Heninger, The Cosmographical Glass: Renaissance Diagrams Of The Universe (Huntington Library, 1977).

[ by Charles Cameron — Benedict XVI, Lutherans, ecumenism, C Peter Wagner’s “new paradigm” of Christianity ]
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Photo: Pope Benedict XVI and Nikolaus Schneider (R), Chairman of the Council of the Evangelical Church in Germany (EKD) attend the Ecumenical Service of the World in the church of the Augustinian Monastery in Erfurt, September 23, 2011.  Credit: Reuters / Norbert Neetz / Pool

Earlier today, Pope Benedict visited the cloister in Erfurt which once housed Martin Luther, for an ecumenical meeting with leaders of the Evangelical Church in Germany (EKD), a mainline Protestant coalition of Lutheran, Unified and Calvinist churches.

In the course of his presentation, the Pope made clear his admiration for Luther himself:

As the Bishop of Rome, it is deeply moving for me to be meeting representatives of Council of the EKD here in the ancient Augustinian convent in Erfurt. This is where Luther studied theology. This is where he was ordained a priest in 1507. Against his father’s wishes, he did not continue the study of Law, but instead he studied theology and set off on the path towards priesthood in the Order of Saint Augustine. On this path, he was not simply concerned with this or that. What constantly exercised him was the question of God, the deep passion and driving force of his whole life’s journey. “How do I receive the grace of God?”: this question struck him in the heart and lay at the foundation of all his theological searching and inner struggle. For him theology was no mere academic pursuit, but the struggle for oneself, which in turn was a struggle for and with God.

“How do I receive the grace of God?” The fact that this question was the driving force of his whole life never ceases to make an impression on me. For who is actually concerned about this today – even among Christians?

That’s a striking utterance from the holder of the office that Martin Luther so often assailed, writing (for instance):

St. Paul calls Antichrist the man of sin and the son of perdition, because through his precepts and laws he will turn all the world from God and prevent God and the world from coming together; he shall be a master of sin and all iniquity, and yet will retain the name and appearance of Christ and call himself Sanctissimus and Vicarius Dei and Caput Ecclesiae [“most holy one; vicar of God; head of the Church”], and persecute all who will not obey him. It is easy to recognize that the pope more than fits this description.

Things have clearly changed since that time, and the US branch of Lutheran World Ministries has proposed to its member churches:

That they officially declare that the Lutheran commitment to the Confessions does not involve the assertion that the pope or the papacy in our day is the anti-Christ.

It is not, therefore, the Evangelical Churches (ie mainstream Protestants like the Lutheran and Reformed churches) that Benedict is thinking of when he raised an issue that obviously disturbs him, saying:

The geography of Christianity has changed dramatically in recent times, and is in the process of changing further. Faced with a new form of Christianity, which is spreading with overpowering missionary dynamism, sometimes in frightening ways, the mainstream Christian denominations often seem at a loss. This is a form of Christianity with little institutional depth, little rationality and even less dogmatic content, and with little stability.

The matter seems urgent to Benedict, precisely because, as he had just said:

It was the error of the Reformation period that for the most part we could only see what divided us and we failed to grasp existentially what we have in common in terms of the great deposit of sacred Scripture and the early Christian creeds. The great ecumenical step forward of recent decades is that we have become aware of all this common ground and that we acknowledge it as we pray and sing together, as we make our joint commitment to the Christian ethos in our dealings with the world, as we bear common witness to the God of Jesus Christ in this world as our undying foundation.

Catholics and Lutherans may still have their differences – but on “the great deposit of sacred Scripture and the early Christian creeds” they have much in common – and it is of this common ground that Benedict says, “The risk of losing this, sadly, is not unreal” immediately before speaking of the new “form of Christianity with little institutional depth, little rationality and even less dogmatic content, and with little stability”.

The Pope continues:

This worldwide phenomenon poses a question to us all: what is this new form of Christianity saying to us, for better and for worse? In any event, it raises afresh the question about what has enduring validity and what can or must be changed – the question of our fundamental faith choice.

The Pope is a diplomat, and he is expressing his concern as diplomats do, in a carefully worded, highly generalized and eminently tactful way. But can we read between the lines? What does the Pope mean by “this new form of Christianity”?

The “world” of Christianity is changing very rapidly, both demographically and doctrinally, and that’s putting things mildly. I hope to address some of these changes in a series of future posts on ZP — but for now, let me just say we should watch Pope Benedict’s future utterances closely for further signs of exactly what worries and what encourages him.

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I cannot image, for instance, that Benedict would be altogether comfortable with what C Peter Wagner of the new Apostolic Reformation refers to in his forward to Bishop Bill Hamon‘s book Apostles, Prophets and the Coming Moves of God: End Times Plan for His Church on Planet Earth as

my “paradigm shift” from traditional Christianity to an openness to the person and to the full ministry of the Holy Spirit.

This “full ministry of the Holy Spirit” includes, as the title of Harmon’s book suggests, the idea that Apostles and Prophets will arise in our times, which are the End Times.

In his book Apostles Today: Biblical Government for Biblical Power, Wagner states:

We are now living in the midst of one of the most epochal changes in the structure of the Church that has ever been recorded. I like to call it the “Second Apostolic Age.”

Wagner goes on to say, “The Second Apostolic Age is a phenomenon of the twenty-first century” and then identifies four “notable movements of the Spirit of God” that “have been building the foundation of the Second Apostolic Age for several decades.” These are (pp. 8-9):

• The African Independent Churches
• The Chinese House Churches
• The Latin American Grassroots Churches
• The U.S. Independent Charismatic Movement.

Is any of this beginning to sound like the “new form of Christianity, which is spreading with overpowering missionary dynamism” that Benedict mentioned – a “form of Christianity with little institutional depth, little rationality and even less dogmatic content”?

Let’s turn back to Bishop Bill Harmon for a moment. Hamon himself appears to be clear that he is both an apostle and prophet. In the body of the book which I linked to above – and not on the dust jacket, where over-the-top praise from an author’s friend is commonly found — he quotes one of his supporters, Dr Henry Ramaya of Grace Assembly, Fasan, Malaysia, who writes:

The global recognition and acceptance of bishop Bill Harmon as Father of the Apostolic-Prophetic movement speaks for itself.

and refers to Harmon as “the Apostle Prophet Statesman”.

Dr. Ramaya’s description of the apostolic and prophetic functions, also quoted by Harmon in his book, puts both the missionary and apocalyptic elements of this movement together in a nutshell:

The apostle is God’s vehicle of invasion like light invading darkness, and the prophet is God’s ultimate weapon of warfare. This end-time Apostolic-Prophetic Movement will climax into the apocalypse with a spontaneous outburst of joy because the missionary mandate will be fulfilled.

And one last quote, if I may.

According to notes published on the Elijah List, a listserve that supports the New Apostolic Reformation agenda, Bill Harmon told an “International Gathering of Apostles and Prophets” back in 1999:

We are seeing prophets and apostles coming forth for a strategic reason. … We are about to move from the dispensation of grace to the dispensation of dominion. We are about to see Jesus, not as the suffering lamb that was slain, but the roaring Lion who is King!

If we’d be well-advised to follow Pope Benedict’s further utterances, we should also take note of sources like the Elijah list, and critical considerations of the movement, like those posted on such Evangelical sites as Herescope.

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Please note that I am not saying that Benedict’s remarks were directed specifically at the New Apostolic Reformation — they were diplomatic and highly generalized for good reason — merely that the NAR is a prominent, if not the preeminent, manifestation of the kind of shift that Benedict is talking about. The second section of this analysis, in other words, is simply one person’s attempt to “read between the lines”…

And did I really just promise to write a series of posts on demographic and doctrinal shifts within Christianity?

Also in the pipeline, a series on the psychological impact of ritual and ceremonial, whether of state, military or religious origin, and a series on the “other wing” of AQ’s jihad, the Ghazwa-e-Hind hadith, Pakistan’s ISI and related matters.