But…Swine flew

25990935-_uy200_In The Actuality of Atonement, Colin Gunton thoughtfully considers the role of metaphor in human thought and theology in particular before examining three specific biblical metaphors for atonement: the battlefield and the demons, justification, and sacrifice.

In his discussion of the victory theme he takes on the issue of the ontological status of the demonic. He concludes that talk of demons as personal forces is too mythical a take on the matter. Rather they are vivid ways of talking about social and moral forces at work in the world. He defends that far from being the result of ignorant myth-making, this sort of language is the best and perhaps only way to talk about forces that can only be described indirectly. He concludes: “The texts present us not with superhuman hypostases trotting about the world, but with the metaphorical characterisation of moral and cosmic realities which would otherwise defy expression” (66, emphasis original.)

I appreciate Gunton’s work here and there’s part of me that wants to buy in. After all, belief in the spirit realm is not easy to sustain in the modern context. And, being a bit of a ‘belief minimalist’ I don’t want to believe anything that I don’t have to believe. So if I could be convinced of such a position I might be tempted.

However, I wonder if Gunton’s presentation really does justice to the permeation of the spiritual forces theme throughout Scripture. This aspect of the ancient worldview is not merely retained as a light residue in a few Gospel stories and exhuberant statements in epistles. The thread of a spirit realm with its own narrative that intersects with the earthly story is shot through the biblical story.

Furthermore, it’s not clear to me how these apersonal, “moral and cosmic realities” are understood to have the effects that they do. I understand, I suppose, how one might explain sickness as a result of certain “moral and cosmic realities”, but the gospels show a clear awareness of a difference between sickness and demonic activity, though the categories can overlap.

Put another way, “moral and cosmic realities” might be able to explain the existence of swine flu, but I fail to see how they can explain why swine flew.

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Piecemeal Peace

egg-nestRecently, prompted by Hebrews 3-4, I have been thinking and preaching about rest. These chapters make clear that God has made us for rest but experiencing that rest is no easy matter.

Concurrently I have been reading a biography of Gerard Manley Hopkins as well as revisiting his poetry. I was struck by this short poem on peace. As usual, Hopkins’ phrasing and word choice are initially daunting, but the piece rewards patient attention.

WHEN will you ever, Peace, wild wooddove, shy wings shut,
Your round me roaming end, and under be my boughs?
When, when, Peace, will you, Peace? I’ll not play hypocrite
To own my heart: I yield you do come sometimes; but
That piecemeal peace is poor peace. What pure peace allows
Alarms of wars, the daunting wars, the death of it?

O surely, reaving Peace, my Lord should leave in lieu
Some good! And so he does leave Patience exquisite,
That plumes to Peace thereafter. And when Peace here does house
He comes with work to do, he does not come to coo,
        He comes to brood and sit.

The first two and half lines express a desire for Peace to move from being a bird that flits around Hopkins to being something firm on which he can rest. It is not that he never experiences peace, he makes clear, but that the peace he experiences is fleeting and partial. The alliteration and wordplay of the fifth line almost comes out as stuttering: That piecemeal peace is poor peace. Piecemeal peace is his experience while he yearns for a perfect peace yet to come.

In the second stanza he considers both what happens in peace’s absence as well as in its coming. First, he expresses the expectation that if God withdraws (reaves) his peace, he doesn’t do so without leaving some good behind. And indeed, Hopkins explains that in the absence of peace, one may grow in patience. Recalling the avian imagery of the early lines he says that patience itself “plumes to Peace” in time.

By the last two and a half lines the imagery of Peace as a bird is fixed. And here is perhaps the most thought-provoking concept Hopkins offers. What happens when peace comes? We often think of peace as an absence of conflict or stress. But Hopkins imagines bird-Peace actively; it “comes with work to do.” It does not merely sit and sing–“coo“–in a tranquil, passive soul. Rather, it “comes to brood and sit.

What does Hopkins mean? The brooding and sitting bird broods and sits over an egg. Perhaps he is suggesting that Peace births something within us. It is not an end in itself but comes to create and bring some new thing, some new life within us.

Too often our images of peace and the way we pursue it is in terms of an absence and as an end in itself. But the rest into which God calls us is not a passive rest. It is an active and re-creative rest. The peace of absence–absence of conflict, of noise, of stress–is poor piecemeal peace. The peace of presence plumes beauty and lays and hatches new life.