Resurrection

Leaving our Marks: Interiors, Exteriors, and Bodies

In the late 1990’s into the early 2000’s there was a magazine called Nest: A Quarterly of Interiors.  It’s one of the few magazines from when I subscribed to magazines that I have kept the issues, and even purchased some back issues.  What has stuck with me about the magazine is that it wasn’t a showcase, rather it featured articles about the interiors of peoples actual homes as they lived in them.  Often the homes were of artists or authors, though I also remember an issue that featured the interior of the apartment of a stock broker or analyst who worked on Wall Street, and an issue that featured a home made out of milk crates by someone who was otherwise “homeless”.  The articles that accompanied the photos of these interiors were always reflective and philosophical. Each issue was organised around a theme.  The point of Nest was that we leave our trace, our mark, upon the world and attention to the interiors of our homes gives us a glimpse into our interiors (souls/selves).

We are in need of such witness to the relation between what we now call our spirituality and our physicality and the spaces we inhabit.

I grew up among Lutheran Pietists. We affirmed the Resurrection and the body, to a point, the focus of our embodiment was song and music, we had (to borrow a term from the Anglobaptist) a sonic theology.  But too much attention to clothing, the interior of our houses, or the visual arts was discouraged.  This wasn’t so much a denial of the body as a fear of mere ornamentation.  We could spend time focused on singing and playing instruments, and the beauty of the sounds these physical things made but to pay attention to my own appearance, to decorate the house, to meditate upon a painting wasn’t a priority.  Physical beauty for decoration was superfluous and secondary to natural beauty (sunsets, flowers, the well tilled earth, the night sky, the unadorned body, etc.).

I was more visual, I preferred painting and drawing to singing and playing music, I was concerned with fashion, to the puzzlement and bemusement of my mother.  Though she also appreciated that I could tell her if a certain blouse or skirt would go with an existing item in her wardrobe when shopping for clothes.

In a foriegn country staring at myself in the mirror after letting my beard and hair grow out, I realized I could communicate who I was and wanted to be through my appearance.  Not that I thought all would always interpret these signs as I intended (but that’s the way of things Cf. AKMA on interpretation).  This awareness was also the solidifying of my growing goth identity.  It was also for me a theological affirmation: Resurrection had to mean that my physicality had meaning and primary importance.  My appearance wasn’t simply frivolity and decoration but a primary act of meaning and communication.

When my wife and I got engaged we made a pact against the purely utilitarian in our clothing and household items: what we wore and the objects of our interior needed to be beautiful and meaningful as well as useful.

As a regular feature of Gothic musings I’m starting a series on the beauty meaning and self expression of our habitations, clothing, interiors, and architecture.  I invite you to think with me about the meaning and beauty of our habitation: whether in simplicity or extravagance, with meager or abundant means. I have some people I’d like to see what their interior and fashion are like and to hear them reflect on the interiors of their homes and their fashion choices.  I also invite you to leave a comment here or contact me if you’d like to share photos and/or an essay on your physical habitation and its meaning.

These will be found in Gothic Musings because the goth aesthetic is, in part at least, about giving a particular expression of an identity and outlook through dress and decor.  Though,  this theme cuts across all aspects of priestly goth, whether ecclesiology, spiritual direction, or iconography, it all is about the meaning of embodiment and beauty as an outworking of the doctrines of the incarnation and resurrection.

In the next few days, I will post photos of the interior of the Community of the Holy Trinity with some thoughts on what the common spaces of the community say about myself and the community and the other members of the community.

And to wet your appetite here are some photos of my self presentation in the world:

(Click on the photos to see a slide show and see the comments on each photo)

 

On Living in a Futile and Crooked Generation

This reflection is a riff on  the Sermon I preached at Reconciler on May 4th, the Third Sunday of  Easter. The Gospel text is the Road to Emmaus, the other Scripture texts are a portion of Peter’s sermon at Pentecost and the beginning of the First Letter of Peter

We can lose sight of the meaning of Pascha, of the Resurrection and this season of Easter.  Conservative or Liberal we may be tempted to see this as about morals, or justice, or ethics.  Or maybe we want the Resurrection and the incarnation to be a principle we can apply.  All of this doesn’t take seriously enough the human predicament.  Doesn’t take seriously our own, my own, predicament.

Our predicament (my predicament) is futile, it leads towards death. It is a dead end.

What was Peter preaching on that first Pentecost?  Was he calling people to repent from being part of the mob that handed Jesus of Nazareth over to be crucified. I don’t think so. Jesus on the way to Emmaus tells Cleopas and his companion that  the Messiah had to suffer, had to die, had to enter the tomb.  It doesn’t help to repent from our predicament, that we are stuck.  That we live in a world dominated by death, violence, injustice and oppression.  No, the change of mind Peter called for and which Peter still calls us to, is to decide with what will we identify, the one who was crucified, who we crucified, or the crooked generation.  Are we going to identify the one who entered our tombs our dead end world, or are we going to identify with an age and a generation that can only offer us a life that ends in our death, the dead end.

If we have difficulty understanding the faith of the Apostles and the nature of the Joy of this season of  Easter it is because we think God came to transform a dead end age into the Kingdom of God.  This is also what everyone at the time of jesus thought the Messiah was going to do, no one thought the Messiah was going to become accursed in Death, die on a Cross.  The Messiah wasn’t supposed to do that, Cleopas says so.

Jesus has to set us on a different path.

Jesus, as we know from the Gospel of the Second Sunday of Easter after the Resurrection still has the wounds.  Christ really died, and by death beat down death an on those in the tombs bestowing life.

If we are to understand what has been achieved for us and live it out in our daily life,  ff the joy of the Resurrection is to penetrate, we must admit that we are still in the tombs.  It is to us and all humanity that Christ has come.  The tombs, Christ undergoing death isn’t simply some past event, it is what it means to be rescued from the futility and meandering path of our generation, of this age.

This should lead us to repentance and conversion (one that is continual throughout our lives, not a one time event) as we encounter again and again how we tend to simply wander to our deaths, without purpose.  Continually repent from how we live according to this generation and age that is passing away and convert to the age of life and Joy that has come, and is to come.

The futility and crookedness of this age has little  to do with its ethics or morality, nor its principles, but simply that it is given over to death.  We can live as Martin Heidegger described in his philosophy as being towards death, or we can become identified in baptism and Eucharist with the one who is Life itself.  This doesn’t change the nature of this generation and age that is being towards death, but it changes us so that in these tombs we and those around us may have life.  This is the path of discipleship, this is the path of the cross, this is the purpose of the ascetic and mystical path, that we may be Christ, who is life in the midst of this futile age that is passing away, that is being towards death.

There’s another possible misunderstanding here, to identify this age or generation with the physical universe and the age to come and of life with the non-material.   Or to see it as a past/present verse future dichotomy.  What is proclaimed though is to ages and generations existing as alternate “dimensions”.  Or another way of putting it two ways of being, one way which is being towards death the other which is being in life.  Both are physical and spiritual, material and immaterial.  This is why it is key to affirm the bodily Resurrection of jesus and that Thomas could have put his finger in Jesus’ wounds.

I recommend also reading the sermon, if you haven’t already done so, to get the fullness of this thought.