Webber is at his best when he is exploring the historical story of God and His Church. The Divine Embrace does just that exploring the topic of spirituality. Webber, addressing the evangelical church, wants his readers to first recognize how we got here. In other words, why do we view spirituality the way we do? The author analyzes and critiques the life of the church starting from the much celebrated early church and ending with our current postmodern state. Webber in “Part Two” changes gears in hopes that the modern church(or postmodern church) would explore early antiquity of the Church and view spirituality in much the same manner. We have lost our understanding of spirituality, whether it is because of the Enlightenment, existentialism or this hard to define postmoderitny. In other words, “What does spirituality need to be rescued from?” (25). Five chapters sums up this endeavor; God’s Story, My Story, His Life in Mine, My Life in His, and Life Together. My students probably get sick and tired of me talking about holistic theology. I am always asking them, how do live out our Christianity? Webber states early on in his book that ancient spirituality is in fact theological spirituality. To clarify, we live, “…in a theological consciousness of life shaped by the mystery of the Triune God reconciling all of life to himself” (44). This quote sheds light on what spirituality is: Trinitarian spirituality, creational spirituality, anthropological spirituality, incarnational spirituality, Christological spirituality, cruciform spirituality, resurrection spirituality, Pentecost spirituality, baptismal spirituality, communal spirituality, liturgical spirituality, Eucharistic spirituality, prayer spirituality, social spirituality, ethical spirituality, vocational spirituality, and revelational spirituality (44-45). Webber tightens this all up by reminding that viewing spirituality like this does indeed have a simplistic sense to it—it will be holistic. Webber then takes it upon himself to explain how we experience spirituality throughout the next 200 pages. Adamantly, Webber is sure to make it known that spirituality is not mustered up inside oneself. He confidently remarks, “Our spirituality is located not in self but in Jesus Christ. The spiritual life is contemplation of God’s story and participation in the life of God in the life of the world. When second-order convictions are made primary, they confuse the true spiritual life,” (98). Webber also provides an interesting diagram of circles that show Christ is truly the center of spirituality while experience, behavior, belonging, and belief (the Wesleyan quadrilateral) are important, but only under the authority of a Christocentric theology. Part two had many positive qualities to it as well. While studying at the Institute of Worship Studies, I have been introduced to using images—specifically typologies (Danielous’ book Bible and Liturgy does a wonderful job exploring the early church and its use of typologies). I was excited to see Webber use three typologies. I now want to go deeper and see how Old Testament typologies could be better utilized in our modern worship contexts and more specifically in songwriting. Things to consider in regards to this challenging endeavor of typological songwriting: scriptural and theological knowledge of the congregation, language limitations, privileges in regards to interpretation, wordiness and style. After reading the book, Young Evangelicals, and Webbers book, The Divine Embrace, I do wish I could ask Webber a couple of questions. First, how would Webber respond to his critics who think that he sees the early church with rose colored lenses. It did seem that anything after the early church had a negative bent to it. But I must mention that I do find myself with Webber, early Church writings do have a simplicity and richness to them. The church does have its ups and downs and it does not take long to find the Churches sin—secret and exposed. But is not the Spirit of God doing great things throughout the centuries? Is not embracing our whole history a part of entering the larger story? Second, how does Webber interact with larger culture – art, movies, books, music, etc. Did he separate himself like many early church fathers? And my last question is related: Did Webber follow the Benedict Order or at least a modified version? I found the writings on this subject to be very inspiring and am even exploring how to use The Rule of Saint Benedict for my own spiritual formation. One of my colleagues at Central Christian College who is a priest in the Anglican Church, told me they use this book for their deacon training. After reading the book, I can see why. It not only gives a good historical understanding, but also gives some basic guidelines for spiritual health. While reading this book I often wondered what kind of impact it would have on my student worship leaders’ spiritual formation. I am now exploring how to integrate this book into the lives of my students. It might be the perfect tool to provide them a healthy definition of what spirituality looks like – abiding in the Lord Jesus – the only way to truly experiencing spiritual health. Webber, Robert E. The Divine Embrace: Recovering the Passionate Spiritual Life. Baker Books: Grand Rapids, 2006.
0 Comments
For the reader who is curious of how the early church fathers understood sacraments (in this case, baptism, confirmation and Holy Eucharist) and time (the Christian week and year), I encourage them to read The Bible and Liturgy. Being a Jesuit priest, Jean D'Aleneanielou S.J. does a terrific job exploring how the Church fathers interpreted the aspects of the Christian life, sacraments and time, and how the early church implemented them in the their local contexts. Danielou uses two methods to deliver the body of this book. First, as mentioned above, he recovers a plethora of Church fathers theological understanding of sacraments and time. The author reaches the East as well as West when looking at different theological liturgies. To put it bluntly, the author covers many Church fathers: Origen, Cyril, Bishop of Jerusalem, St. Ambrose, St. Augustine, Theodore of Mopsuestia, Pseudo-Dionysius, St. Basil, St. Gregory of Nazianzen, and St. Gregory of Nyssa. The second driving force was emphasis on typology. Danielou believed that Christ was the center of all things; therefore the realities found in the Old Testament are actually “figures of the New” (4). This understanding, according to Danielou, provides the individual and the Church with good theology. Coming from an evangelical tradition, many of the concepts in this book did not align with my liturgical upbringing. This being the case, I found many of the concepts fascinating – specifically the sphragis. This sign of the cross giving to the newly baptized believer provided a seal on the head of the new convert—an invisible tattoo of sorts. Danielou drives this practice home suggesting that circumcision is actually a typology for this new sign, the sphragis. “… for I bear the marks of the Lord Jesus on my body,” says Paul in Galatians 6:14-15. (Other fascinating chapters included: Types of Baptism; Crossing of the Red Sea/Elias and the Jordan and Confirmation.) Two things I am still wrestling with while reading this chapter: first, when do Church theologians have the privilege to place a typology on Old Testament scripture and when are we doing violence to the text. After reading sections of St. Ephrem the Syrian’s book, Hymns on Paradise, I was amazed how the scriptures of Old Testament and New Testament intertwined so poetically. Daniel seems to be excited about this kind of literary conversation the early Church fathers embraced. Personally, when can I make a good judgment call? Would it not be easy to prove any theological position on any subject by taking this approach? One thing is for sure; great responsibility is given us as we explore the typologies found in the Old (and New) Testaments. And again, here is my evangelical background speaking here… please forgive when necessary… but when do we not give a practice a sacramental diagnosis. I have heard the definition of a sacrament as simple as “God doing something behind the scenes.” In one sense, could we not say that God is always doing something behind the scenes? Many could say that all things are sacramental. Danielou defines sacramental theology as, “…a real participation in the grace of Christ, by a sacramental imitation of His life” (118). I must be honest, here is one place my liturgical theology still needs to grow! After reading this hefty book and gaining a huge amount of respect for the author, I am sure that my understanding of the early church fathers and their early theological understanding is just a drop in the bucket. I have a great amount of respect or Jean Danielou S.J. This book has been beneficial as I continue to try to develop my sacramental theology on baptism and Eucharist. The early church was at a wonderful place where they could explore new liturgical practice. If the reader is ready for a commentary style read on the sacraments, pick up this book and dive in deep. Because of its depth, this book requires of me a re-read to fully grasp the sacramental theology of our Church fathers. Danielou, Jean. The Bible and the Liturgy. University of Notre Dame Press: Indiana, 2011. After reading many Robert E. Weber books I have realized that this key author on the subject of worship does a great job when he is exploring the historical aspects of Christianity. In this book he does just that. This book on time is a perfect book to develop a practical approach to the Christian Calendar and celebratory events. He does an exceptional job on exploring the spiritual significance of each season. He uses story, often his personal story, to show how the often ancient spiritual aspects of the seasons can be experienced now by the individual. He also comes from an evangelical Baptist tradition, and assumes that many of his readers are from the same background and are looking for more in regards to their spiritual development. When reading the book small nuggets of gold seemed to pop out of chapters. For example, Webber chose to include the paradox of God becoming human explored by the ancient orthodox church; “Today is born of the virgin him who holdest all creation in the hollow of his hand; He whose essence is untouchable is wrapped in swaddling clothes as a babe” (62). This enhanced my own spiritual psyche when diving into incarnational theology. Though this book was definitely an introduction, it proved to challenge its readers, beginner or advanced, to dive to deeper depths when experiencing church events. I hope to use his tables found in the back of each chapter for my worship courses as I revamp the way I teach the Christian calendar. When discussing them, Webber asks good questions, and then answers them focusing on how they contribute to the spiritual formation of the individual and the church body. These questions will allow us to be in dialoged and wrestle with what the seasons/celebrations meant for those before us, what they mean for us now, and what they could mean for us in the future. Webber, Robert E. Ancient-Future Time: Forming Spirituality Through the Christian Year. Baker Books: Grand Rapids, 2004. |
Book ReviewsWhen writing these reviews I am considering four specific conversations: first, a basic overview of the book, second, a reflection of an idea or two that impacted me the most, third, something that puzzled me from the reading, and finally, an idea from the reading that I could implement in my ministry context. Archives
November 2012
Categories |