Notes: Liturgy in Truth: Transfiguring the Mind and the Heart
[1] See Matt. 17:4.
[2] See Gen. 28:17.
[3] The Book of Common Prayer (New York: The Church Hymnal Corporation, 1977), 336. See Rom. 12:1.
[4]Julian of Norwich, Long Text, Chapter 19: ...'the inward drawith the outeward by grace, and bothe shal be onyd in blisse without end by the vertue of Criste.' Note to the Reader: there is no adequate translation of Julian's text, but reading the Middle English of the Glasscoe edition is no more difficult than reading a cell phone text message and uses the same skills. See Julian of Norwich: A Revelation of Love, ed. Marion Glasscoe, 2nd rev. ed. (Exeter, England: University of Exeter Press, 1993).
[5] See Rom. 8:39.
[6]Julian of Norwich: A Revelation of Love , Ch. 13: 'Also I saw our lord scorne his [the devil's] malice and nowten his onmigte, and he wil that we doe so.' ['Scorn' in Middle English means 'ignore'.]
[7]Erazim Kohàk, The Embers and the Stars: A Philosophical Inquiry into the Moral Sense of Nature (Chicago: University of Chicago, 1984).
[8] "You speak in my heart and say, 'Seek my face.' Your face, Lord, will I seek" (Ps. 27:11, BCP).
[9] See John 20:17. Bernard of Clairvaux insisted that the Ascension was the most important event in the Gospels and in the life of Christ. See Bernard McGinn, The Growth of Mysticism: From Gregory the Great to the Twelfth Century (London: SCM, 1994), 176. See also V. Gillespie and M. Ross, “The Apophatic Image: The Poetics of Effacement in Julian of Norwich” in The Medieval Mystical Tradition in England V (Cambridge, England: D. S. Brewer, 1992), 53–77.
[10] This is a composite translation of the NRSV and RSV.
[11] This ungrasping-outflowing is the meaning of the word "kenotic" often associated with this hymn.
[12] “For it is in the consciousness that experience is sifted and evaluated, where archetype and event are fired together and given figural shape.” S. B. Fanous, “Biblical and Hagiographical Imitatio in the Book of Margery Kempe” (Ph.D. diss., University of Oxford, 1997).
[13] Eph. 3:20-21.
[14] See Fraser Watts and Mark Williams, The Psychology of Religious Knowing (Cambridge, England: Cambridge University Press, 1988).
[15] There is now a recognized psychosis that arises from deprivation of nature. See Bradford McKee, “Growing Up Denatured,” New York Times, April 28, 2005.
[16] See Zephaniah 1:7, 12–18. The author talks about consequence using the prophetic (and possibly ironic) rhetorical strategy of assigning the first person to God, but it is clear that he understands that it is not a vengeful God that will bring about disaster but the folly of the complacent. Out of that desolation the tenderness of God will bring us home (3:20).
[17] See John 3:24.
[18] Matt. 18:1-10.
[19] Holy Week seems to be fertile ground for liturgical aberrations. One of the worst I ever saw was at noon on Good Friday. A huge wooden cross was laid on the altar steps. Two women deacons in white albs snuggled into the spaces on either side between the upright and the crosspiece. Then they proceeded to anoint the cross with oil and stick rose petals all over it while Celtic harps tinkled in the background.
[20] Colloquial translations have their place, but that place is not in the liturgy.
[21] See 1 Cor. 1:18 and following.
[2] See Gen. 28:17.
[3] The Book of Common Prayer (New York: The Church Hymnal Corporation, 1977), 336. See Rom. 12:1.
[4]Julian of Norwich, Long Text, Chapter 19: ...'the inward drawith the outeward by grace, and bothe shal be onyd in blisse without end by the vertue of Criste.' Note to the Reader: there is no adequate translation of Julian's text, but reading the Middle English of the Glasscoe edition is no more difficult than reading a cell phone text message and uses the same skills. See Julian of Norwich: A Revelation of Love, ed. Marion Glasscoe, 2nd rev. ed. (Exeter, England: University of Exeter Press, 1993).
[5] See Rom. 8:39.
[6]Julian of Norwich: A Revelation of Love , Ch. 13: 'Also I saw our lord scorne his [the devil's] malice and nowten his onmigte, and he wil that we doe so.' ['Scorn' in Middle English means 'ignore'.]
[7]Erazim Kohàk, The Embers and the Stars: A Philosophical Inquiry into the Moral Sense of Nature (Chicago: University of Chicago, 1984).
[8] "You speak in my heart and say, 'Seek my face.' Your face, Lord, will I seek" (Ps. 27:11, BCP).
[9] See John 20:17. Bernard of Clairvaux insisted that the Ascension was the most important event in the Gospels and in the life of Christ. See Bernard McGinn, The Growth of Mysticism: From Gregory the Great to the Twelfth Century (London: SCM, 1994), 176. See also V. Gillespie and M. Ross, “The Apophatic Image: The Poetics of Effacement in Julian of Norwich” in The Medieval Mystical Tradition in England V (Cambridge, England: D. S. Brewer, 1992), 53–77.
[10] This is a composite translation of the NRSV and RSV.
[11] This ungrasping-outflowing is the meaning of the word "kenotic" often associated with this hymn.
[12] “For it is in the consciousness that experience is sifted and evaluated, where archetype and event are fired together and given figural shape.” S. B. Fanous, “Biblical and Hagiographical Imitatio in the Book of Margery Kempe” (Ph.D. diss., University of Oxford, 1997).
[13] Eph. 3:20-21.
[14] See Fraser Watts and Mark Williams, The Psychology of Religious Knowing (Cambridge, England: Cambridge University Press, 1988).
[15] There is now a recognized psychosis that arises from deprivation of nature. See Bradford McKee, “Growing Up Denatured,” New York Times, April 28, 2005.
[16] See Zephaniah 1:7, 12–18. The author talks about consequence using the prophetic (and possibly ironic) rhetorical strategy of assigning the first person to God, but it is clear that he understands that it is not a vengeful God that will bring about disaster but the folly of the complacent. Out of that desolation the tenderness of God will bring us home (3:20).
[17] See John 3:24.
[18] Matt. 18:1-10.
[19] Holy Week seems to be fertile ground for liturgical aberrations. One of the worst I ever saw was at noon on Good Friday. A huge wooden cross was laid on the altar steps. Two women deacons in white albs snuggled into the spaces on either side between the upright and the crosspiece. Then they proceeded to anoint the cross with oil and stick rose petals all over it while Celtic harps tinkled in the background.
[20] Colloquial translations have their place, but that place is not in the liturgy.
[21] See 1 Cor. 1:18 and following.
posted by Maggie Ross at 9:31 pm
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