…we can say that while a theory such as deconstructionism cannot tell us that God does not exist, it does enable us to recognise three things about our God-talk:
- It is impossible to escape from language and objectively say whether what we believe is true or not. Faith cannot be bypassed.
- Human language is unable to describe the external realities of God with any precision. As we have seen, this does not make language useless; it simply means that we have to accept its limitations.
- Religious language or talk about God and the spiritual realm is therefore inherently provisional and approximate in nature.
Dave Tomlinson, The Post Evangelical (emphasis mine)
Faith is not about certainty, but about trust…
Any attempt to define or describe God is to distort, to impose our own limitations of time and space. Although we can ascribe to God such qualities as good, true and loving, we have to recognise that these are mere pointers, and we might want to learn to think of God without adjectives. The word “God” itself is a pointer to something beyond our description.
Not knowing is not the same as doubt (though they may co-exist). We may not know what, how or why, but our not knowing may co-exist with a firm knowledge that! And where does that knowledge come from? It comes from a different kind of knowing. A knowing that comes from experience.
Jennifer Kavanagh, A Little Book of Unknowing
For He can well be loved, but he cannot be thought. By love he can be grasped and held, but by thought, neither grasped nor held. And therefore, though it may be good at times to think specifically of the kindness and excellence of God, and though this may be a light and a part of contemplation, all the same, in the work of contemplation itself, it must be cast down and covered with a cloud of forgetting. And you must step above it stoutly but deftly, with a devout and delightful stirring of love, and struggle to pierce that darkness above you; and beat on that thick cloud of unknowing with a sharp dart of longing love, and do not give up, whatever happens.
A Spearing (ed., tr.) The Cloud of Unknowing and other works
Contemplation is an odd way of life. In terms of prayer, it is precisely this unknowability, in linguistic terms, of God made real, touchable. There are times when it can feel like the most foolish endeavour, this sitting in the dark, holding by threads of faith, of love, to a God that only the heart truly knows. And yet – there is a third pillar, hope (1 Corinthians 13.13). But, as Paul the apostle put it, “hope that is seen is not hope at all.” (Romans 8.24) The writer of the letter to the Hebrews puts it “Now faith is confidence in what we hope for and assurance about what we do not see.” (Hebrews 11.1) “But the greatest of these is love” (1 Corinthians 1.13.13) Only by love, only by love.
This might seem a curious, inturned occupation, though. What is it for? If there is all this love, what good does it do? Martin Laird:
The practice of contemplation is good not only for us but also for the entire world. Many testimonies throughout the contemplative tradition bear witness to this. Not least among these is that of the author of The Cloud of Unknowing: “This is the work [the practice of contemplation] of the soul that pleases God most. All the saints and angels rejoice in this work and hasten to help it with all their might… All the people living on earth are marvellously helped by this work, in ways you do not know.”…
Typically the first great motivator on this pathless path is the sense that this appeals strongly to something within us. The other great motivator is despair. There are times in our lives, sometimes lasting rather a long while, when just being silent and still is the least painful thing we can manage right now, when all our effort is crushed into barely surviving, just keeping one nostril above water. After discovering that pain itself has a silent centre and that our own pain is not private to us, however deeply personal it is, something opens us from within, especially if we are too poor to desire any such opening should ever happen (but we cannot make ourselves poor in order to make this happen.)
What brings us to the practice of contemplation does not matter. What matters is that we give ourselves to this practice at least once a day…
Contemplation is part of an Easter faith. It cannot be any other way. The stillness of Easter Saturday follows the unimaginable grief of Good Friday, but then again… More often than not, I think, we who pray may not reach the full light of Sunday morning in this life. But it does not matter, really, if love is our meaning. There is no getting past Paul’s words to the Corinthians, once again, “And now these three remain: faith, hope and love. But the greatest of these is love.”
This is one of the last posts I made on both my earlier blogs (see this blog’s About page) and since it led directly to my establishing A Long Restlessness, I thought it would be right to begin with it here:
Over the years I have had more than thirty homes. Eight of the moves, starting before I was able to walk, were fitted in before I was 20, thanks to my peripatetic mother. I must have caught the bug, for I simply carried on, as jobs and personal circumstances moved me around the country; my church affiliations have changed too – not quite so often! – sometimes along with my address. And yet I have longed for contentment, envied those whose settled lives enabled them simply to stay put and watch the seasons change, and the years bring the patterns of history across a settled landscape.
Michelle Van Loon, in her moving book Born to Wander: Recovering the Value of our Pilgrim Identity, quotes Søren Kierkegaard:
Faith expressly signifies the deep, strong, blessed restlessness that drives the believer so that he cannot settle down at rest in this world, and therefore the person who has settled down completely at rest has also ceased to be a believer, because a believer cannot sit still as one sits with a pilgrim’s staff in one’s hand – a believer travels forward.
Pilgrimage, though, is more than moving on. Van Loon (ibid.) distinguishes three “parallel, sometimes overlapping streams” of pilgrimage in Scripture:
- Moral pilgrimage focuses on everyday obedience to God.
- Physical pilgrimage emphasises a bodily journey to a holy site in order to seek God.
- Interior pilgrimage describes the pursuit of communion with God through prayer, solitude and contemplation.
Restlessness, as Michelle Van Loon points out, is potentially a powerful compass. As she reminds us, St Augustine of Hippo wrote, “You have made us for yourself, O Lord, and our hearts are restless until they rest in you.” My own restlessness has been an odd alternation between my own self-will, and (often misplaced) longings, and God’s calling me back on to the path to “communion with [him] through prayer…” Again and again I am reminded of Proverbs 20.24: “All our steps are ordered by the Lord; how then can we understand our own ways?”
But how can we know that we are on the right path? Gradually, I am coming to the conclusion that we cannot. When God called Abram, he merely said, we are told, “Go from your country and your kindred and your father’s house to the land I will show you” (Gen 12.1) “The land I will show you…” Not the land I have shown you, the land to which I have given you directions and a grid reference. “So Abram went, as the Lord had told him…” (v. 4) And Abram wandered around all over the place, from adventure to misadventure, not knowing the way; but in the end he came to the place where God could say to him, “Raise your eyes now, and look from the place where you are, northwards and southwards and eastwards and westwards…” (Gen 13.14) and Abram saw the land to which he had been called.
We cannot know the way; but our steps are indeed ordered by the Lord, if we love him, and will only draw near to him in prayer. He simply says, as he always does, “Go”, or even “What is that to you? Follow me!” (John 21.21)