The first day of February is Candlemas Eve, and the second is Candlemas Day. As the fortieth day after the Nativity, Candlemas marks the final event in the Infancy narratives, when, in accordance with Jewish custom, Mary and Joseph presented the baby Jesus to be blessed in the Jerusalem temple. You can find a reflection on that gospel story in my 2019 post, “Consumed by Love: The Flames of Candlemas.”
In medieval Europe, people would bring a candle to the church to be blessed on Candlemas. Then they would make a communal candlelight procession in honor of the Christ, whom Simeon, in the Presentation narrative, called “a light to enlighten the nations” (Luke 2:32). A Candlemas prayer beseeches the Light of the world “to pour into the hearts of your faithful people the brilliance of your eternal splendor, that we, who by these kindling flames light up this temple to your glory, may have the darkness of our souls dispelled.”
In the northern hemisphere, this celebration of light coincides with the lengthening of days. We’ve all begun to rejoice that the days are starting a little earlier, lasting a little longer. Sceptics who dismiss Christian festivals as hostile takeovers of pagan celebrations miss the point. The truth of the Incarnate Logos as the deep structure of creation does not compete with the patterns and rhythms of nature; it completes them. In Old English, sunne(“sun”) and sunu (“son”) are nearly identical, allowing a perfect theological pun: Christ is both sodfaesta sunnan leoma (“radiance of the true sun”) and sunu soþan fæder (“Son of the true Father”).
An early Anglo-Saxon poem on the winter solstice, beautifully translated by medieval scholar Eleanor Parker, celebrates the return of the light as Christological:
As you, God born of God long ago, Son of the true Father, eternally existed without beginning in the glory of heaven, so your own creation cries with confidence to you now for their needs, that you send that bright sun to us, and come yourself to lighten those who long have lived surrounded by shadows and darkness, here in everlasting night, who, shrouded by sins, have had to endure death’s dark shadow. 
Winter’s cold and dark are not quickly undone. Poised midway between winter solstice and vernal equinox, Candlemas is a transitional feast—the last of winter, the first of spring. It will take time for spring to come: now still contends with not yet. “How long the winter has lasted,” lamented New England poet Jane Kenyon, “—like a Mahler / symphony, or an hour in the dentist’s chair.” My friends in Minnesota, Iowa and Nebraska echo this seasonal weariness in their Facebook posts. But for those who are faithful and alert, Candlemas marks the turning point, reawakening the hope that spring is on its way.
Long-term weather forecasts in early February have been going on for centuries, but they always hedge their bets. A sunny Candlemas is but a brief glimpse of future glory, more of a promise than a gift in hand. If the groundhog or the bear emerges from its burrow and sees its shadow, back it goes into hibernation, for spring is still six weeks away. Hope’s object will not be rushed, as traditional wisdom reminds us:
If Candlemas Day is fair and clear, There’ll be two winters in one year. (Scotland)
If Candlemas Day be sunny and warm, Ye may mend yer auld mittens and look for a storm. (Cumbria)
In other words, as T. S. Eliot put it, “wait without hope / For hope would be hope for the wrong thing.” But for Ukrainians shivering in the shadow of war; for the homeless huddled in our frigid cities; for the abused and the outcast suffering storms of violence; for African-Americans terrorized by a nation that walks in darkness—Spring can never come soon enough.
Let us keep the feast: Light a candle; Trust the radiance; Become the Spring.
The Menologium, translated from Old English by Eleanor Parker in her fascinating and poetic book, Winters in the World: A Journey Through the Anglo-Saxon Year (London: Reaktion Books Ltd., 2022), 88-89. The “five nights” refers to the Anglo-Saxon reckoning of February 6 as the last day of winter before it is “carried out” to make room for spring.
 Jane Kenyon, “Walking Alone in Late Winter,” in Collected Poems (Saint Paul, MN: Graywolf Press, 2005), 77. Personally, I will take Mahler over the dentist every time.
 Charles Kightly, The Customs and Ceremonies of Britain: An Encyclopedia of Living Traditions (London: Thames and Hudson, 1986), 66.
 T.S. Eliot, “East Coker, III” in Four Quartets (1943). The poet goes on to say, “Wait without thought, for you are not yet ready for thought: / So the darkness shall be the light, and the stillness the dancing.” Until it fully arrives, God’s future exceeds adequate description and cannot be grasped. The reader will note that this essay’s title is a positive reversal of the opening line of Eliot’s “Ash Wednesday.”
Dionysius the Areopagite, a sixth-century Syrian mystic, made the classic case for theological modesty. We should not presume to say too much about God. When it comes to what he called the “Unutterable,” he said, words fail. An encounter with divine reality leaves us speechless.
“Reject all that belongs to the perceptible and intelligible … and lift yourself as far as you are able to the point of being united in unknowing with the One who is beyond all being and all knowledge.” [iii]
Dionysius’ insistence on divine ineffability was a subversive counterbalance to the theological project of the ancient ecumenical councils, which devoted intense intellectual energy to the pursuit of dogmatic precision. Words, phrases, even individual letters had been fiercely debated over the course of several centuries. With the stakes so high, no one wanted to get it wrong. But Dionysius’ caution about saying too much would have a lasting influence on both mystics and theologians from the Middle Ages to post-modernity.
Thomas Aquinas, whose exhaustive systematic theology, Summa Theologica, used 1.8 million words to speak of God, issued a striking caution in one of his shorter works: “as to the mode of signification [for God] goes, every name is defective.” [iv] A modern Catholic theologian, Karl Rahner, agreed, since transcendence “presents itself to us in the mode of withdrawal, of silence, of distance, of being always inexpressible, so that speaking of it, if it is to make sense, always requires listening to its silence.” [v] That kind of listening without making words is hard, when our heads are so full of ideas. But if we desire accuracy, we must try, as Jean-Luc Marion has said, “to think God without any conditions, not even that of Being.” [vi]
It’s not just that God is unknowable; language itself is chronically imprecise—“a raid on the inarticulate,” T. S. Eliot called it, “with shabby equipment always deteriorating.” [vii] But of the One who is “the Wholly Other, for whom we have no words, and whom all our poor symbols insult,” can we say anything at all? [viii]
Even Dionysius admitted the necessity of God-talk. We need to understand something about ultimate Reality if we are to be in relation with it. In Divine Names, Dionysius wrote at length about the attributes of God, and so have countless Christian thinkers before or since. While God is always beyond our conceptual reach, we still have religious experiences through which we learn something of who—and how—God is for us. Sometimes we speak in literal terms, as when we say that God loves us. God’s love may be more perfect than human love and mediated in a different way, but it’s love all the same.
Metaphors, on the other hand, use something familiar to tell us about the unfamiliar. God is not literally a shepherd, a shield, or shade from the heat, but God has been known to be like these things in some way. Those three are all biblical images, but every age provides new metaphors. A British youth minister told me that skateboarders use their experience of what they call “flow” as a kind of divine name. But metaphors are only provisional—“scaffoldings around invisible reality,” in Jerzy Peterkiewicz’s aptly metaphorical image, “liable to vanish” when pressed to become literal. [ix]
What can I say, my God, my life, my holy joy? Or what can anyone say who speaks of you?”
St. Augustine’s questions were on my mind when I composed an experimental “creed” for an alternative liturgy at our local Episcopal parish.[xi] The Nicene Creed, crafted by the fourth-century Council of Nicaea to be a concise summary of orthodox belief, is still recited in the Sunday rites of most liturgical churches. Its insertion into the liturgy 150 years after the Council resulted from a now-forgotten doctrinal quarrel, and some of today’s liturgical theologians question its continued use in the rite. [xii]
My own intent, however, was not to critique the Nicene Creed per se, but to explore God-talk in terms of the One and the Many, drawing upon something Thomas Aquinas said about the names of God:
“[We] see the necessity of giving to God many names. For, since we cannot know Him naturally except by arriving at Him from His effects, the names by which we signify His perfection must be diverse, just as the perfections belonging to things are found to be diverse. Were we able to understand the divine essence itself as it is and give to it the name that belongs to it, we would express it by only one name. This is promised to those who will see God through His essence: “In that day there shall be one Lord, and His name shall be one” (Zech. 14:9). [xiii]
I divided the assembly into three parts. Each droned the same Latin text, slowly, in 4 beats: Crèdo in ùnum Dè-ùm (“I believe in one God,” the opening words of the Nicene Creed). They sang on a single tone in unison, but in three harmonizing pitches, with a 2-beat silence between the repetitions. As they continued their droning ground, I both chanted and spoke a descant of divine names.
The people’s repeated line was the One; my recitation of diverse names was the Many. The division of parts was a reverse complementarity: many sang the One and one sang the Many. I drew the names from many sources—hymns, prayers, theologians, mystics, poets, and one filmmaker—absorbed into my own prayer and preaching over the years. I can’t remember exactly where all of the names came from. Some you will recognize. A few sprang from my own religious experience.
The torrent of words, coming and going so quickly, evoked multiple associations, perspectives and meanings without letting any single “name” linger long enough to permit an idolatrous fixation, as if it alone were the one most accurate or true. No sooner did a “name” appear than it was replaced by another—affirmation and negation in a perpetual dance, just the way Dionysius liked it. People told me later that they stopped trying to grasp individual words and simply sank into the flow, surrendering to the meditative state generated by their repetitive chanting and silent breathing.
If any liturgists and musicians out there want to try your own variations, please feel free. Trained singers might add more complex harmonies (think Arvo Pärt), and a speech choir could explore creative arrangements of the many names. And of course, you or your community might want to compile a fresh list of names from your own traditions and personal experiences. That this particular list is woefully incomplete is part of the point.
Credo in unum Deum …
Holy and eternal God, Beauty so ancient and so new, Source and sustainer of everything that is.
Author of life, mender of destinies, desire of every heart, the meaning of every story.
Mystery of the world, most deeply hidden and yet most near, fount of our being, inexhaustible and overflowing. Grace abounding.
Constant and just, wiser than despair, joyful Yes against all negation.
The great I am, beyond all knowing, yet called by many names:
Creator, Sustainer, Pardoner, Gift-giver, Goodness, Wisdom, Mercy, Truth, Faithfulness, Blessing, Alpha and Omega, Ruler of time and history, ineffable and untamable Spirit.
Presence. The depth in every moment.
Eloquent silence, dazzling darkness, blinding radiance, so far beyond us—and so deep within us, in whom we live and move and have our being.
Holy One: Thou—Abba!Thou—Amma! Love who loves us.
Our true and lasting home.
Jesus Christ, the Given One, eternally begotten, who by the power of the Holy Spirit became incarnate from the Virgin Mary: fully human and fully divine.
Word made flesh, to live and die as one of us, that we might see and know the self-diffusive love of God, and realize the fullness of our humanity.
As God’s icon, the face of love for us, Jesus renounced privilege and power, living without weapons or self-protection, giving himself away for the sake of others: servant and sufferer, healer and helper, Savior and friend!
Handed over to the enemies of life, Jesus died on the cross. But on the third day he rose again, breaking the power of death, opening the way for us to live in God forever.
Holy Spirit, Love’s consuming flame, the eager, wild wind of divine surprise:
Quickening power, creative energy, inner light, divine imagination, disturber of the peace, dearest freshness deep down things, the strong force of love, drawing the universe into communion.
The breath in every prayer, the longing in every heart.
Holy and undivided Trinity, your catholic and apostolic Church belongs to you alone. We give thanks for the renewing power of our baptism, making us Christ’s own forever—forgiven and free.
Grant us to live always in the light of resurrection, overflowing with love and steadfast in hope.
May the faith we confess in this assembly be visible in the lives we lead and the choices we make.
Let all the people say: Amen!
Photographs by the author. The view of the sky through the arch of the south porch baldaquin of the Cathedral Basilica of St. Cecilia in Albi, France, is an image for the limits of theological speech: the stairs of language take us upward, but only so far. After that: a wordless sky. You can read about the “Via Negativa” installation here. Arne Pihl’s “Gentle” sculpture (2014-15) was part of an installation in a razed lot in Seattle, responding to questions about the future of a changing neighborhood.
[i] Thomas Aquinas, Summa Theologica 1a.13.1. Thomas quotes from Dionysius to support this statement.
[ii] Jacques Derrida cited in The Oxford Handbook of Philosophy and Religion, ed. William J. Wainwright (Oxford & New York: Oxford University Press, 2005), 489.
[iii] Dionysius the Areopagite, Mystical Theology 1.1, cited in Olivier Clément, The Roots of Christian Mysticism (Hyde Park, NY: New City Press, 1993), 247. The anonymous mystic’s name is a pseudonym taken from Acts 17:34 to suggest apostolic authority.
[iv] Thomas Aquinas, Summa contra Gentiles 30.3. Italics mine.
[v] Karl Rahner, S. J., Foundations of Christian Faith (1983), p. 64, cited in Thomas M. Kelly, Theology at the Void: The Retrieval of Experience (Notre Dame, IN: Notre Dame University Press, 2002), 130.
[vi] Jean-Luc Marion, God Without Being (1991), p. 45, cited in The Oxford Handbook of Philosophy and Religion, 484.
[vii] T. S. Eliot, “East Coker,” in Four Quartets.
[viii] Evelyn Underhill, Mysticism: The Nature and Development of Spiritual Consciousness (Oxford: Oneworld Publications 1999/2008, orig. published 1911), 337.
[ix] Jerzy Peterkiewicz, The Other Side of Silence: The Poet at the Limits of Language (London: Oxford University Press, 1970), 45.
[x] St. Augustine, Confessions 1.4. The full passage has a wonderful list of divine names: Summe, optime, potentissime, omnipotentissime, misericordissime et justissime, secretissime et presentissime, pulcherrime et fortissime; stabilis et incomprehensibilis; immutabilis, mutans omnia. Numquam novis, nunquam vetus, … Semper agens, semper quietus; colligens et non egens: portans et implens et protogens; creans et nutrigens et perficiens: quaerens cum nihil desit tibi … Quid dicimus, Deus meus, vita mea, dulcedo mea sacnta? Aut quid dicit aliquis, cum de te dicit? (“Highest, best, most potent, most omnipotent [transcendent], most merciful and most just, most deeply hidden and yet most near, fairest, yet strongest, steadfast, yet ungraspable, unchangeable, yet changing all things; never new, yet never old.… ever busy, yet ever at rest; gathering yet needing not; bearing, filling, guarding; creating, nourishing, and protecting; seeking though you have no wants … What can I say, my God, my life, my holy joy? Or what can any say who speaks of you?”).
[xi] St. Barnabas Episcopal Church, Bainbridge Island, WA.
[xii] In his 1995 commentary on the liturgy at St. Gregory of Nyssa Episcopal Church in San Francisco, Richard Fabian writes that Peter the Fuller, Patriarch of Antioch, whose Monophysite party was defeated at the Council of Chalcedon (451), inserted the creed into the cathedral liturgy to show his loyalty to the earlier Council of Nicaea (325). Though he was soon deposed, the creed remained, “a massive monument to doctrinal quarrels ever since.” Its inclusion was resisted in the western church, especially in England, but slipped into English worship in the 15th century, and incorporated into the Book of Common Prayer in the 16th. Today, some question its lack of inclusive language as well as the ancient Greek terminology whose original meanings are obscure to many. And some liturgists wonder about its effect on the natural flow of the rite. (Worship at St. Gregory’s, All Saints Company, 25-26).
[xiii]Summa contra Gentiles, 31.4. As to just how many names there are, I’ve always liked the number from Arthur C. Clarke’s short story, “The Nine Billion Names of God.”
The author at Midsummer on the Mississippi River’s Lake Pepin, Wacouta, Minnesota.
A something in a summer’s day, As slow her flambeaux burn away Which solemnizes me.
A something in a summer’s noon – A depth – an Azure – a perfume – Transcending ecstasy.
–– Emily Dickinson
Then summer came, announced by June, With beauty, miracle and mirth. She hung aloft the rounding moon, She poured her sunshine on the earth, She drove the sap and broke the bud, She set the crimson rose afire.
Summer arrived this morning in Puget Sound at 8:54 a.m., Pacific Daylight Time. The sun rose hours ago (5:12) and won’t set until 9:12 tonight––16 hours of sunshine! But with only 103 minutes of complete celestial darkness separating dusk and dawn, the June Solstice feels almost like the Bible’s eternal Day: Your sun shall no more go down (Isaiah 60:30).
Charles E. Burchfield, Summer Solstice (In Memory of the American Chestnut Tree), 1961-66
In Charles Burchfield’s painting, Summer Solstice (1961-66), we see such a world, impossibly radiant. Of the daisies and buttercups in the foreground, the painter said “they could not have even the slightest dark accent, but must be swimming in a glare of sunlight from the zenith sun, and therefore all but obliterated.”[ii]
With such amplitude of light, time seems almost at a standstill. We enjoy the absence of hurry, and bask in the “Credences of Summer” celebrated by Wallace Stevens: “arrested peace, / Joy of such permanence, right ignorance / Of change still possible.”[iii] If Spring is analogous to resurrection, summer is a type of heaven: plenitude of being, perpetual noon, luminous serenity, joyful play, cessation of care.
In high summer there is time for everything––swimming, hiking, reading, talking, tasting, singing, wandering, discovering, escaping, appreciating, savoring, loving, renewing. Time to follow a stream to its source, listen to the whisper of an aspen grove, count the falling stars, dive into a crashing wave, dance to the rising moon. Time for hammocks and porch swings as well. As my Minnesota relatives remind me, “Doing nothing is always an option!”
“Oh sacrament of summer days,” wrote Emily Dickinson. “Thy sacred emblems to partake – / Thy consecrated bread to take / And thine immortal wine!” [iv]
This image of summer as sacrament seems perfectly true when the season is at the full. But any hope for perpetual communion is illusory, the poet insisted. Change is inescapable. The fraudulent “sophistries of June” will too soon begin to fade, “Till Summer folds her miracle – / As Women do – their Gown – / Or Priests – adjust the Symbols – / When Sacrament – is done.” [v]
In some of her poetry, Dickinson’s contemplation of the natural cycle of growth and decay––“that pathetic pendulum”–– produced a mournful catalog of loss. Flowers are “beheaded” by frost. Night’s shadow sweeps over “the startled grass.” The green world and azure sky are swept away in time’s “departing tide.” For most religious minds of the nineteenth century, the year’s fall into wintry death was prelude to spring’s rebirth and summer’s eternity. But Dickinson reversed the order, judging winter’s lifeless silence to be the culminating metaphor of human fate. As Cynthia Griffin Wolff has summarized this poetic trajectory of decay and dissolution, “Sunset’s unvarying bloodbath is the model: all life leads but to death.”[vi]
Dickinson was just being an honest observer. She watched her garden fade, the leaves fall, the birds fly south, the summer depart. She saw friends and family die. Gazing “perplexedly” on so much change and loss, with the old vocabularies of Christian hope worn thin in a century of doubt, she nevertheless yearned for a transcendence which might harmonize the paradoxical pattern of creation and destruction. She kept trying to get to heaven before they close the door. But the riddles of time and destiny could not be solved by mortal mind.
She was tempted to give up the search. “How good to be safe in tombs, / Where nature’s temper cannot reach / Nor vengeance ever comes.”[vii] But late in her life (she died at 55), she came to terms with the unknowability of the larger pattern, allowing herself a degree of trust in a larger Providence, bewildering though it may be. In a letter to a friend a few years before her death, she echoed Job’s leap of faith: “Though he slay me, yet will I trust him” (Job 13:15).[viii]
A century later, another American poet, Thomas Merton, would tell himself, “Dance in the sun, you tepid idiot. Wake up and dance in the clarity of perfect contradiction.” [ix] Dickinson knew that same dance when she wrote:
The Opening and the Close
Of Being, are alike
Or differ, if they do,
As Bloom upon a Stalk ––
That from an equal Seed
Unto an equal Bud
Go parallel, perfected
In that they have decayed ––
But Summer’s first morning is no time to ponder the riddles of temporality, or fret the far-off winter night. “Quick, now, here, now, always,”[x] open your door and lean into the freshness of the world. Run barefoot across the lawns of summer. Thank the generous sun. Breathe the golden air. Find the hidden treasure. Don’t come home till dark.
[i] From “Summer Magic” by Leslie Pinckney Hill (1880-1960), an African-American educator and writer. Q. in Gary Schmidt & Susan M. Felch, Summer: A Spiritual Biography of the Season (Woodstock, VT: Skylight Paths Publishing, 2005), 229.
[ii] Charles Burchfield, Journal for July 10, 1964, in Guy Davenport, Charles Burchfield’s Seasons (San Francisco, CA: Pomegranate Communications, 2004), Plate 35.
[iii] Wallace Stevens, “Credences of Summer,” Stevens: Collected Poetry and Prose (New York: Library of America, 1997), 323.
[iv] “These are the days when birds come back” is really about “Indian summer,” but the sacramental image refers to the authentic, if fleeting, heart of summer, or at least the act of remembering it.
[v] “Sophistries of June” is from “These are the days,” while “Till Summer folds her miracle” is from “It will be Summer––eventually.”
[vi] Cynthia Griffin Wolff, Emily Dickinson (New York: Alfred A. Knopf, 1987), 297.
The Religious Imagineer is five years old this week. It began during my 500-mile pilgrimage on the Camino de Santiago in the spring of 2014, with dispatches on miles I walked, things I saw, people I met, thoughts I had.
No great views today, but the summit where France turns to Spain was a brooding cloud of unknowing where we walked by faith not sight. (April 8, the first day)
Crossing the Pyrenees on the first day.
The land through which we pilgrims passed today was painted with a few strong colors: dark green wheat, yellow mustard, blue sky, white clouds. Those four colors filled the eye in every direction, with no lesser hues to dilute the effect. To wander through such a scene was a glorious thing. Whatever else the Camino brings, I will have had this day. As a German woman said as she passed me by, “Cherish every step! Cherish every step!” (April 11)
Pilgrims moving westward from Castrojeriz.
[A 30-second video of my shadow moving along the Camino]: If you want to experience the length of my walk in real time, replay this video 27,000 times. (April 25)
Few trees, big sky, only occasional villages, and long stretches where the only human presence was the long procession of pilgrims migrating westward. The lack of distractions and variations tends to make the very act of walking to be the mind’s principal occupation. As Robert Macfarlane puts it in The Old Ways: A Journey on Foot, walking becomes “sensational” – it isn’t just conducive to thought, it becomes the form thought takes. I walk, therefore I am. Perhaps it is similar to the way that cinema thinks through the movement of the camera. It isn’t forming propositional thought, but is simply absorbing through its attentive motion the shape of the world, the textures of existence. (April 29)
Fellow pilgrim Edward “Monty” Montgomery enters San Juan de Ortega on Good Friday.
There are many along this road who began it as a form of athletic challenge or youthful adventure or unusual vacation. And many will finish it that way. But in talking with those who profess no religious intention, or who are dismissive of Christianity as something they outgrew, I still hear the spiritual language of pilgrimage breaking through the verities of secularism. One has lost a job and is trying to discern a meaningful alternative. Another is trying to listen to her life from a place of unknowing. Another has no answer to the question of why he is walking, but still presses on to Santiago. To borrow a phrase from the great Spanish mystic, John of the Cross, every pilgrim is trying to arrive at a place we know not by following a way which we know not. (May 1)
Halfway to Santiago, a Camino friend was feeling some pain and discouragement on a particularly demanding stretch. But then he saw a handwritten sign: “Don’t give up before the miracle.” (May 7)
But can I, having now trod 478 miles in 31 days, really claim any kind of illumination or transformation as a result? I still get annoyed by the loud and incessant talkers who mar the tranquility, I still get angry when a speeding truck comes close to knocking me into a ditch. I have yet to perfect the pilgrim equanimity urged by my guidebook, which sees every irritation as the sand that produces the pearl. But at least I try to make these things part of my walking prayer. As the monks say of life in the monastery, “We fall down and get up, fall down and get up …” (May 9)
This morning I performed the final Camino ritual: climbing the stairs behind the altar to hug the gleaming metal effigy of Santiago. Despite the cool hardness of the sculpture, it was strangely comforting. I whispered in the saint’s ear: “Thank you for the beautiful voyage.” (May 12)
Statue of St. James behind the high altar, Cathedral of Santiago.
After I reached Camino’s ultimate end in Muxia, on the western shore of northern Spain, my blog just kept on going, continuing its own pilgrimage to God knows where, reporting as it goes. I have written about theology, spirituality, liturgy, poetry, the arts, cinema, music, politics, culture, nature, seasons, time, death and resurrection. My topics––and my influences––may be eclectic, but I trust my Christian faith and Anglican temperament to lend some coherence to these verbal wanderings.
In that spirit, I borrowed my blog’s subtitle from T. S. Eliot’s Four Quartets: “Where the fire and the rose are one.” This union of contraries––passion and tenderness, danger and beauty, wild instability and serene form––draws upon Dante’s imagery in the Commedia. Fire is purgation, divine light and the flame of love. The rose, perhaps inspired by the rose window of an Italian cathedral, images the heavenly city, containing a multitude of saints within its harmonizing circle. Dante unites flame and flower in his image of the Virgin, whose “womb relit the flame of love––/ its heat has made this blossom seed / and flower in eternal peace” (Par. xxxiii.7-9). In the unfolding future of God’s not-yet, the fire and the rose will indeed be one.
Gustave Dore, The Celestial Rose in Dante’s Paradise (1868)
In The Religious Imagineer’s first five years, there have been 237 posts, 61,913 visitors and 92,870 views. My ten most viewed posts so far have been:
1) The ten best Jesus movies(Jan. 6, 2015)–– I have taught Jesus movies for years, and find cinematic gospels, despite (or because of?) their flaws, to be fascinating case studies for questions of biblical representation and interpretation, as well as Christology.
2) Members of the same body? A post-election homily(Nov. 10, 2016) –– “Can we truly delight in each other, make others’ conditions our own, rejoice together, labor and suffer together? In one of the darkest moments in American history, this is the work we have been given to do.”
3) Ten ways to keep a holy Advent(Dec. 6, 2014) –– Interrupting, Silencing, Waiting, Listening, Watching, Praying, Reflecting, Loving, Giving, Receiving.
4) A deep but dazzling darkness(Aug. 25, 2017) –– My account of the 2017 eclipse, seen through the lens of mystical theology, continues to find readers almost every day. It has been viewed on more total days than any other post.
5) You can never go fast enough(Sept. 9, 2014) –– This mix of classic cars, road trips, nostalgia and eschatology got a huge amount of traffic when it became a WordPress editors’ pick.
7) Dreaming the church that wants to be(Oct. 7, 2015) –– Eleven Christian artists gathered for 10 days in Venice to imagine a rebirth of wonder among God’s friends. This prologue, and the several posts that followed it, emerged from that quest.
8) The ten best religious films(Oct. 8, 2014) –– “Most of these films refuse the usual manipulations and excitements of mass cinema, and demand a contemplative mind. Transcendental style can be as rigorous as prayer.”
9) The spirituality of running(Aug. 4, 2016) –– A subject dear to my runner’s heart. “What we do with our bodies manifests and expresses inner states, the sacred ground of our being. But bodily practices can also induceinner states. How we move, how we sit, how we breathe, can all make a difference in our spiritual life. Inner and outer are intertwined and interactive. We pray in, with, through our bodies.”
10) Hospital for the soul(April 24, 2014) –– One of my earliest posts concerns a house of hospitality where pilgrims find momentary respite from the Camino’s onward rush. “Everyone is welcome here,” I was told, “but it’s not for everyone. Many people hurry along the Camino who show little interest in the work of the soul.”
Of the top ten, three are on spiritual practice, three are about movies, three are about widely shared experiences (the Camino, the eclipse, and our current political “time of trial”). And three include a number in the title, always a hit with the search engines!
I am grateful to you, dear readers, for joining me in this journey of words and thoughts over the past five years. I deeply appreciate your attentive reading and supportive comments. And if you would like to help me expand the reach of this writing ministry by sharing your favorite posts now and then (share buttons are at the bottom of individual posts), that would be an awesome anniversary gift!
And now, as we say on the Camino, “Ultreia!” (“Let’s go further!”). In the days to come, I will always strive to be worthy of your time.