According to Bartlett, beauty is not a luxury.
Source: Robin Dawes at flic.kr/p/qyDLR
In the sixth chapter of A Passionate Balance, “The ‘Beauty of Holiness’: Worship as the Heart of Anglicanism,” Alan Bartlett makes this announcement:
In this chapter, we have reached the heart of Anglicanism, which is worship; the purpose of Anglicanism, which is to foster Christlike holiness, individually and socially; and the essence of Anglicanism, which is that the two cannot be separated (170).
To be frank, this seems more like Anglicanism to me than all that talk of orthodoxy, ecclesiology, and reason. “It is rightly said,” Bartlett continues, “that if you want to know what makes an Anglican tick, don’t ask her about her doctrine, worship with her” (ibid). Maybe I am being overly autobiographical in my assessment, but it was liturgy that attracted me to the Anglican Church of Canada in the first place (though moral and practical matters are keeping me here). Elsewhere Bartlett notes that Cranmer’s gift as a liturgist, not as a theologian, means that “Anglicans do not define themselves in relationship to a particular body of theological writing but in relationship to the living use of liturgical texts” (171). There’s a reason I chose an image of the Book of Common Prayer to accompany my post on Anglican orthodoxy.
There is some writing from my previous degrees with which I am sufficiently happy that I might share it in a From the Personal Archives series any month I don’t run the Revisiting series. This one comes from the same class as my essay on the universal library’s myriad problems, Dr. Richard Arias-Hernandez’s Fall 2014 course on Digital Libraries at the University of British Columbia iSchool. This time, I was to take a look at a digital library’s workflow and metadata standards and I decided to look at the Marxists Internet Archive as an exercise in connecting library practice with ideological and institutional constraints.
Source: Claremont Colleges Digital Library (not the subject of this post) at flic.kr/p/dAAHZ5
A Library without Librarians?: The Marxist Internet Archive’s Policies and Standards
The Marxist Internet Archive collects texts, and fragments of texts, from writers who have had some impact on Marxist, communist, socialist, and allied movements. Most of these texts are simple HTML documents viewed directly in a web browser; a number of them are available for download in other formats, most commonly pdf but also in prc, mobi, epub, and odt. Most, but not all, documents have a set of metadata, which the Archive presents in a standard way but which do not always contain the same fields: fields might include when the text was written, when it was first published, the source, who transcribed the text, who proofread the text, who applied HTML markup, and so on. Although the scope appears to be fairly well-defined as original texts or text fragments by Marxist, communist, socialist, or anarchist thinkers, a few scientific and feminist documents are also in the collection with little or insubstantial explanation.
If you’ve read the blurb associated with Bartlett’s A Passionate Balance: The Anglican Tradition, you might have noticed something that I’ve so far neglected to mention, something that is entirely out of character for me to neglect:
Highlighting their complexity, fallibility, humility but also passion Bartlett suggests that Anglican spirituality and theology are not only resilient enough to survive the present malaise but have the potential to be a most effective ‘post-modern’ expression of the Christian faith (emphasis mine).
Richard Hooker by Wenceslaus Hollar.
Part of the reason I haven’t yet mentioned it is that explicit discussions of postmodernism are rarer in the book than the blurb suggests. The most detailed and extended discussion, however, comes at the beginning of “‘God-Given Reason’,” the book’s fifth chapter, concerning the Anglican cord’s third strand. Here Bartlett gives a history of reason in the Western tradition, from Elizabethan theologian Richard Hooker’s Thomist Christianity (“Reason is received as a gift from God within a God-shaped universe”) through Locke’s Enlightenment thinking (in which “what was believable was what was reasonable”) and modernist reason’s specialized disciplines, up to the postmodern moment:
But now, in the postmodern West, where society is emerging from the modernist world view, belief in the objectivity of the human mind has been severely criticised and confidence in science has been battered. We can add to this the swamping of human minds by a tidal wave of information and complexity, and also a recovery of the sense of people as whole beings, shaped by body and emotion and psyche as well as ‘pure’ thought. (146-148)
In a bit of characteristic understatement, Bartlett concludes, “In this context, the meaning and status of Reason is much more slippery” (148).
My mother always said you don’t have to believe much to be an Episcopalian.
—Rachel Held Evans, Searching for Sunday: Loving, Leaving, and Finding the Church
Source: MyEyeSees at flic.kr/p/7XaWYk
I should admit from the outset that the very idea of orthodoxy makes me squirm. I do not think this is an unusual response these days. At any rate, Paul Tillich’s idea of the Protestant Principle—that all symbols for God, including doctrines, must be subject to replacement—is very attractive to me. I worry that any commitment to specific doctrinal content (that is to say, orthodoxy) is in fact a form of error: in intellectual terms, immature epistemology; in relational terms, unfair expectations; in spiritual terms, idolatry. At the same time, however, a church does need to be organized around something. I am beginning to see how practical it is to make that centre a set of doctrines; indeed, perhaps all organizations, religious or not, need some common convictions to function.
According to Bartlett, L. William Countryman, another author in the Traditions of Christian Spirituality series, argues that Anglicanism is defined by its historical community, not by its doctrine. In A Passionate Balance, Bartlett disagrees but, perhaps anticipating people like me, he also tries to show how Anglicanism can make orthodoxy a liberating, life-giving thing, not a stifling and idolatrous one.
A Passionate Balance: The Anglican Tradition (2007) (Amazon) is Alan Barlett’s contribution to the Traditions of Christian Spirituality Series edited by Philip Sheldrake and published by Darton, Longman, and Todd. Bartlett’s book is not the first on Anglicanism in the series; L. William Countryman’s The Poetic Imagination: An Anglican Tradition preceded it.
Although not structured as a rebuttal, Bartlett’s book responds to Countryman’s book; Countryman’s thesis seems to be that Anglicanism does not have a doctrinal core so much as a continuous community, as seen and expressed in its poetic tradition. Bartlett disagrees. He insists that despite its reputation, and despite the attitudes of certain participants in Anglican discourse, the tradition does have central doctrinal content, as well as a set of features that may not be unique to Anglicanism but are at least distinctive of Anglicanism. Put together, these form an identifiable, if often obscured, Anglican identity and tradition. A recurring theme in these features is that of moderation, of finding the golden mean or, in the early Church of England’s phrase, the “golden mediocrity.” Mediocrity here means middle, not poor quality; I’ve taken it as the title for this post to suggest that, at least according to Bartlett, what many people see as a mediocre tradition is, rather, a golden one.
Most of my attempts to photograph my rabbit Aswan with the book also involved her attempts to eat it. If I get a better one, I will replace it.
This post is intended as a general review and summary of the book. Future posts will tackle more specific issues that arose for me during my reading.
On the first Saturday of each month for at least the next little while I intend to share here one of the Weekly Wonders from that previous project. This time I’d like to introduce you to Ammit, an ancient Egyptian figure for entropic forces.
This week’s fantastic being is Ammit.
Source: Wikipedia, cropped by me.
Her name means devourer or soul-eater in ancient Egyptian; her titles are Devourer of the Dead, Eater of Hearts, and Great of Death. (The English translation of Jorge Luis Borges’s The Book of Imaginary Beings calls her Eater of the Dead.) She was a female demon with the head of a crocodile, the mane, front legs, and forebody of a lion, and the hindquarters of a hippopotamus.