The Imaginal World of Early Christian Hymns

Saturday at the annual meeting of the American Academy of Religion and the Society of Biblical Literature I will present a paper in the Religious Experience in Antiquity section. My paper explores the ancient rhetorical concepts of deixis and mimesis as they relate to early Christian hymns. Specifically, I will look at how these concepts can shed some light on Philippians 2:6-11, considered by many to be an early hymn quoted by Paul in his letter.

One really interesting aspect of this discussion is the distinction that some have made between what is “imaginal” and what is “fictional” in early Christian worship. By fictional we refer to something that is not real and that is simply made-up. By imaginal we refer to something that, even though it is unseen, one understands it to be real. However, it is seen only in the mind of the worshipper. A concrete example of this is the depiction in Rev 4-5 of angels and others around the throne of God offering worship to God and to “the lamb” (i.e. the crucified and exalted Jesus). Someone reading Rev 4-5 will not actually see or be able to verify the reality of what is being described. However, the reader is invited to picture the scene as one that is actually occurring in the spiritual or heavenly realm. For one who accepts the portrayal in Rev 4-5 as in some sense real, it is not fictional but rather imaginal. One has to use one’s mental faculties to imagine the reality that is being portrayed.

A passage like the hymn in Phil 2:6-11 is similar in that it invites the reader to picture the realities it describes not as though they are made-up, but as though they are real. The first half of the hymn describes the earthly life of Jesus including his death on the cross. That description, though poetic, is clearly intended to communicate the author’s understanding of Jesus’s life and death. The second half describes his exaltation and reception of the divine name, including the worship of all creatures. This second part of the hymn is where the concept of the imaginal world is useful. This picture of Jesus as the exalted lord of all is not a reality that is visible in any way in the human world. But the hymn paints this portrait of reality that the reader is invited to accept not as fiction but as real. It is a glimpse into the imaginal world of early Christian belief.

While this heavenly worship can only be imagined, nevertheless there is also a concrete link between the imaginal world and the real world. The description of heavenly worship certainly mirrors to some extent that of the worship of the early Christians through the confession, “Jesus Christ is Lord.” If, according to Phil 2:6-11, every knee in heaven, on earth, and under the earth will eventually bow in acknowledgement of Jesus, and every tongue will eventually confess his lordship, the early Christians were already participating in that reality. In fact, as they recited this hymn (if it was a hymn that they recited), then they would actually be confessing that “Jesus Christ is Lord” even as they were describing an imaginal scene of heavenly worship. In their experience of worship they were participants in this unseen reality. This appears to be one way that early Christian hymns bridged the conceptual space between the earthly and the divine.

It is this connection between the real and imaginal worlds that the concepts of deixis and mimesis can help to tease out. I’m looking forward to some good discussion around this topic next weekend and I'll post some further thoughts soon.

Aspects of the Liberal Arts in a Day at Carlow

Sometimes the disparate events in a day fit together and tell a compelling story. Upon reflection, three things today wove together in a really interesting way to remind me of what a unique privilege it is to work at a place like Carlow University.

First, the first Tuesday of the month at Carlow University the noon hour is designated as the Common Hour—a time for faculty and staff to gather to reflect on a significant topic, idea, or aspect of our mission and values. Today Mary Burke spoke about her work with the Project to End HumanTrafficking. The statistics and realities of these crimes against vulnerable individuals are startling for those of us who don’t encounter this information on a regular basis. But the work that is being done on a variety of fronts is inspiring and the idea that a Carlow education is one that prepares students to take on these kinds of social justice issues was a powerful reminder to me of the importance of our kind education.

Second, today the Office of Mercy Heritage partnered with the Carlow Art Gallery to bring in renowned poet Sam Hazo to read from his book on Pittsburgh along with the themed exhibit “Kane/Qualters: My Pittsburgh.” His reflections and readings were wide ranging from the humorous to the philosophical including reflections about what makes a university education so significant. He ended with his reflections on how we as a nation deal with national tragedies. He read his poem “September 11, 2001” as well as taking us to the day when John F. Kennedy was assassinated and describing how that day unfolded for him and many others. Though I had a full plate of meetings and obligations today, sitting and listening to Sam’s stories and poetry was time well spent.

Third, on the way home today I started into A Practical Education: Why Liberal Arts Majors Make Great Employees, a book recommend by one of our history faculty. In this book Randall Stross tells the stories of numerous humanities majors from Stanford who have gone on to demonstrate the value of the liberal arts as preparing them for all kinds of career opportunities. This book is timely in that we at Carlow are seeking to find new ways to express to students, parents, and employers the value that a liberal arts education adds and the ways in which it prepares students to be creative, engaged, problem solvers and leaders who are able to adapt to change and to be lifelong learners who can face new challenges with skill and confidence. Stross’s book looks to have some good insights to add to our current conversation within the humanities faculty in particular.

From addressing societal issues, to using artistic talent to reflect on one’s place and time, to thinking deeply about the value of the liberal arts as preparation for a good and successful life, this was a day that reminded me of the great environment that I have the privilege to be part of each day.

St. Jerome: Patron Saint of Biblical Scholars / Catherine McAuley: Sister of Mercy

Just received an email from Joe Atkinson at the Catholic Biblical Association pointing out that Sept 30 is the feast day of St. Jerome, the patron saint of scholars. I thought I'd share some of Joe's email:

Saint Jerome is a Doctor of the Church and the Patron Saint of Scholars and in particular of the Catholic Biblical Association. He was born in 331 AD in what is now known as Croatia and eventually lived the last 30 years of his life in a cave in Bethlehem, dying in 420.

Arguably, his most famous line is "Ignorance of Scripture is ignorance of Christ" which occurred in his commentary on Isaiah.

His learning was a way of purification for him. He is most famous for his translation of the Scriptures in Latin (the Vulgate).

May the Lord richly bless all our endeavors and keep us faithful. May our work help in the building up of His kingdom.

Always encouraging to think of the work of those who have gone before. And a good reminder to look up from my grading and administrative work for a moment to keep in mind the larger tradition of scholarly work on scripture that I am fortunate to be part of as a biblical scholar in the 21st century. Also, a good excuse to make an (increasingly rare) post to my blog...

By a similar token I just received an email from Sister Sheila Carney reminding those of us at Carlow University that today is Catherine McAuley's birthday, the foundress of the Sisters of Mercy. She was born on this date in 1778, and her legacy continues in the work we do here at Carlow University, founded by the Sisters of Mercy in 1929.

The final days of September are rich with opportunities to remember these remarkable people from centuries ago whose impact is still felt today. Thankfully, my inbox contained these timely reminders!

An Easter Reflection

Each year the Office of Campus Ministry at Carlow University creates a Lenten reflection journal comprised of reflections on the daily scriptural readings by students, staff, faculty, and alumni. This year I was invited to provide the reflection on the readings for Easter Sunday. Here is what I wrote for this year's journal:

These Easter Sunday readings (Acts 10:34a, 37-43; Ps 118:1-2, 16-17, 22-23; Col 3:1-4; Mt 28:1-10) remind us that the resurrection changed everything. To the early followers of Jesus, God’s raising Jesus from the dead was not just a one-time miracle; it signaled that the long-awaited renewal of all things had begun. The promises of the prophets were in the process of being fulfilled. As they reflected together on the significance of this event they became convinced that all who followed this risen Savior could live into the mystery of the resurrection even as they wrestled with the painful realities of life in this world and still awaited the ultimate renewal to come. Remarkably, today’s readings remind us that followers of the risen Jesus are to consider themselves as already “raised with Christ” (Col 3:1). This new view of our lives calls forth a heavenly perspective in which all are invited to live now as citizens of the new age; to go “all in” on God’s priorities for this world, and to live accordingly. The command to “Think of what is above, not of what is on earth” (Col 3:2) is thus not a call to ignore this world, but rather to live in this world in light of the ultimate reality of the resurrection. This same idea has inspired Carlow’s motto: Ad superna non superba. Easter reminds us that we can live our lives in the present as renewed people awaiting and participating in the renewal of all things.

An Advent Reflection on the Beginnings of the Gospels

Below is an edited version of the reflection I shared at a meeting at Carlow University this week.

Advent season takes Christians through a time of preparation for the celebration of the birth of Jesus. In many ways the birth of Jesus can be seen as a new beginning in the history of salvation; and yet in many other ways it can be understood as a continuation and more complete expression of God’s work throughout history. This can be seen most clearly by reading the beginnings of each of the four Gospels. 

The Gospel of Mark skips right over the birth of Jesus and begins with John the Baptist, preparing the way for the Messiah. John the Baptist, a Jewish preacher and prophet, is linked very much to the prophetic tradition of the Jewish Scriptures. John the Baptist also baptizes Jesus. In beginning in this way, Mark shows continuity with God’s work in history through the Jewish people.

The Gospel of Matthew begins with a genealogy, going back in time earlier than Mark does, tracing the lineage of Jesus back to Abraham, and through King David. Such a beginning shows Jesus to be of Jewish royal lineage- a messiah who is a king.

The Gospel of Luke also begins with a genealogy. But his genealogy goes back even further- past David, past Abraham, all the way back to Adam. Luke also portrays Jesus as a Jewish messiah and king, but by tracing his lineage back to Adam Luke hints at his emphasis on Jesus as a savior for all people- a theme which one can trace through the entire Gospel of Luke. This is also a theme which is prominent in the nativity passages, for example the angelic announcement to the shepherds: 

But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord.  (Luke 2:10-11)

The Gospel of John begins not with John the Baptist, or with a birth, or with a genealogy, but with a poem (John 1:1-18). This poem--quite possibly an early Christian hymn--takes readers back yet further in time, even prior to the very beginning of the world. And by doing so in the medium of poetry makes its claims in a powerful and evocative fashion.

As we read this ancient poem, I’d like to note that this poem lays a foundation for several aspects of our tradition as a Catholic University. First, Jesus is described as the Word, using the Greek term Logos, a term ancient philosophers used to describe universal reason- the divine principle that orders the cosmos and sustains the world. Jewish writers had already been using this term as well to describe the Wisdom of God, which sometimes is represented through personification in Wisdom poems in biblical texts and early Jewish texts. The idea for the author of this poem is that what happened with the birth of Jesus was in line with all of the other manifestations of God’s Wisdom throughout history. Second, as this poem begins with creation it lays a foundation for our understanding of the sacredness of creation- all creation is the work of God, and all life and light has its origin in him. Third, through imagery of light and darkness, the poem reminds us that there is a moral dimension to humanity’s quest for knowledge. People can accept or reject the illuminating Wisdom of God which is available to all, and throughout history they have. Finally, as the poem describes God’s Logos becoming flesh in the human person of Jesus, it lays a strong foundation for our understanding of the dignity of all humans, and a holistic view of persons as not only spiritual but also physical, and highly complex. A reminder that as a university we educate not disembodied minds, but  whole persons who are valuable in all of who they are.

The poem that begins the Gospel of John can be arranged in seven strophes representing seven different eras of the work of God in the world through the Logos:

1) The word with God (vv. 1-2)

In the beginning was the Word, and the Word was with God, and the Word was God.  2 He was in the beginning with God. 

2) The word and Creation (vv. 3-4)

3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people.  

3) The Word in the World (v.5, v.9)

5 The light shines in the darkness, and the darkness did not overcome it. 9 The true light, which enlightens everyone, was coming into the world. 

4) The Rejection of the Word in the World (vv. 10-11)

10 He was in the world, and the world came into being through him; yet the world did not know him.  11 He came to what was his own, and his own people did not accept him. 

5) The Word and those who Receive Him (vv. 12-13)

12 But to all who received him, who believed in his name, he gave power to become children of God,  13 who were born, not of blood or of the will of the flesh or of the will of man, but of God. 

6) John’s Community’s Experience of the Word (v. 14)

14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.  

7) The Community’s Ongoing Reception of Grace (vv.16-17)

16 From his fullness we have all received, grace upon grace.  17 The law indeed was given through Moses; grace and truth came through Jesus Christ.  

8) Concluding comment after the poem (v. 18)

18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.

The climactic and startling moment of John’s opening poem comes in 1:14 where we learn that the Logos, the divine Wisdom, became flesh and made his dwelling among humans. The implications of this claim are rich and deep, and surely have yet to be fully probed. As noted above, though, the incarnation is foundational for some of the essential claims of the Catholic Intellectual Tradition, particularly the sacredness of all creation and the dignity of all people. In the incarnation we learn that human experience, the bodily experience of humanity, can be a place of divine revelation. 

The incarnation thus affirms our bodily existence, and the basic stuff of daily life, as a place where God can be at work- and is. To me this all but eliminates the idea of an either/or distinction between the sacred and the profane. Instead, we can see life as a both/and. Our lives are both physical and spiritual at the same time. All of life is sacred and can reflect divine wonder.

Worshipping or working; being born or growing old; caring for a child or a loved one; teaching or serving; talking with a colleague or student; grading papers or writing an email; and even participating in a meeting. All that we do with our bodies has the potential to be seen as participating in God’s life-giving and light-giving work.

As throughout history, not everyone sees God’s Wisdom at work. And even in the life of Jesus, it was not everyone who perceived the glory of God in his life. But may our eyes be open to see every moment as a moment in which we are participating in something that is much larger than just ourselves alone. Amazingly, we are participants in God's story. This is the mystery that the Gospel writers, in their own ways, invite us to consider.

Notes on Some Challenges and Trends in Higher Education

After returning from the CIC annual Institute for Chief Academic Officers earlier this month I prepared some comments related to a few sessions I attended and shared these at our monthly college meeting. They touch on issues of innovation in higher education, changing trends in faculty work, and the challenging issues of race and inclusive excellence on college campuses.

The conference opened with an address by Jeffrey Selingo author of There is Life After College. His research finds that expectations for what should happen at college have grown to the extent that the current model is being overworked- doing more than it was ever intended to do. In a time of unprecedented change, this has become increasingly problematic. Looking specifically at employment prospects for college graduates, Selingo noted that 50% of current jobs may be threatened by automation (and a quick Google search confirms that it is not just factory jobs but things like accounting, insurance, paralegals, marketing and other jobs where software can be utilized to analyze enormous amounts of data). Selingo asked a very pertinent question: Given the changing nature of the workforce, what kind of college is needed now? His answer was college as a platform for lifelong learning--a hallmark of the liberal arts. As others are suggesting, Selingo recommends an emphasis on the soft skills that employers are seeking:

Curiosity; Creativity (to navigate ambiguity); Digital Awareness (“every job is a tech job in some way”); Contextual Thinking; and Humility. He also noted the importance of experiential learning and internships as one of the top three factors that determines how well students “launch” after college (the other two factors were debt and the credential they received). He believes colleges should make greater allowance for space for students to explore careers as well as their passion.

A session on Faculty Workforce Trends sponsored by the TIAA Institute was very enlightening and provided the data for what has been the experience of many faculty: a dramatic shift in faculty life over the last two decades. Among the major findings: IPEDS data from 1993-2013 show a reversal in the percentage of full-time (tenure, tenure track, non-tenure track) to part time faculty: from 60/40 in 1993 to 40/60 in 2013. The impact of the recession in 2008 began to be noticeable in 2009 and 2010. For example, the percent of faculty spending more than four hours per week in committee work jumped in 2007-08, and has been climbing since. Fewer full-time faculty are having to do more of the work. Another finding was that there is now a drop in percentage of faculty who agree that they are involved in campus decision making. From a high mark in 2010 this has trended down and is continuing to trend down. At the same time there is a marked jump in perception that faculty are at odds with their administration, a perception that is trending up at four year private colleges. Adjunct faculty demographics were also quite interesting: 79% only teach at one school and only 4% teach at 3 or more schools. How satisfied are faculty with their academic careers? Among full-time faculty 69% were very satisfied; among adjunct faculty 41% were very satisfied. The session made a strong case for intentionality about where these trends go based on university policy decisions. There is a need to have the conversation on campuses: What is the national data saying about faculty work and trends? Where are we at? Where do we want to be? How can we get there?

A highlight for me was the presentation by Beverly Daniel Tatum, president emerita of Spelman College. Her session was “‘Why are all theBlack Kids Still Sitting Together in the Cafeteria?’ and Other Campus Conversations about Race.”  She is working on a twentieth anniversary edition of her 1997 book of similar title. Of particular note was her comments that our demography has changed (current k-12 students are more than 50% students of color), but school segregation is worse now than in 1980. She discussed a number of societal factors and reasons for this and then offered the pointed question: Is diversity a core value or just a selling point? She also discussed ways of hiring for diversity, as well as some positive examples that give some hope amidst the otherwise gloomy state of affairs in the area of race on college campuses.

For my part, while each of these talks were challenging in many ways (and what I’ve noted above is just a subset of their many insights), each talk enabled me to see some of Carlow University’s campus initiatives in a broader context.

• The Carlow Compass is our newly designed and launched general education curriculum: its forward-thinking design grounded in the liberal arts is designed to strengthen students’ abilities in just the ways Selingo was calling for. We are still building the curriculum as students are advancing through it. Selingo’s talk was an encouragement to continue to strive to fulfill the design intent of the curriculum even as implantation challenges arise.
• Faculty trends: this is an ongoing point of discussion at Carlow, as at many institutions. Currently, faculty are reviewing a draft of a workload document that has potential to be a focal point for having this kind of candid conversation with faculty and administration.
• Diversity and Racial Climate: I am pleased to note that this issue is being addressed proactively by Carlow University’s president in a number of tangible ways including a President’s Task Force on Diversity and Inclusive Excellence, the use of “search advocates” on search committees, and by a number of other means.

I’m grateful to the CIC and these colleagues at other institutions who shared their insights and expertise. And grateful for my colleagues at Carlow University who are open to trying new ways to adapt to our changing educational context.

Liberal Arts Alive at Carlow University

Today the Carlow University Art Gallery hosted a “Liberal Arts Alive” session in which theology professors Maureen Crossen and Jack Alverson offered theological perspectives on the current exhibition: “Illuminations: Worksby Vanessa German, Peter Oresick, and Christopher Ruane.” Professor Sylvia Rhor, director of the gallery and an art historian in Carlow’s Art Department convened today's session which was followed by further discussion in the gallery.

The exhibit as a whole showcases three local artists who utilize aspects of iconography as they portray contemporary events using iconographic styles, portray biblical and sacred stories in contemporary settings, or portray secular “saints” in traditional religious and iconographic forms.

Maureen’s reflections focused on how these kinds of works “work.” She emphasized in particular the way that icons have the potential to open up a new perspective. The iconographer “would have us see things differently.” This was certainly the case in the works of Vanessa German whose works illuminate newspaper stories with iconic imagery and coloring. In particular, one is struck by the flood of tears surrounding images of those individuals touched by the tragic shooting at the Mother Emmanuel AME Church in Charleston last year. Maureen also cited James Keenan, SJ’s understanding of mercy as “entering into the chaos of another,” and suggested that Vanessa German was able to do that through her art. These were thus “works” of mercy in a very real sense.

Jack provided a philosophical-theological reflection starting with the notion of the difficulty that theology presents. Theology begins with the simplest of expressions: "In the beginning was the Word" (John 1:1). And yet, theology is an impossible task since it is impossible to capture in human words a divine reality that is radically other. At the same time, it is impossible to “image” the invisible God. And this led Jack to a discussion about the difference between an idol and an icon, distilling the insights of Jean-Luc Marion from his God Without Being. In the end, Jack led to the idea that an icon is “a visible mirror of the invisible.” As a biblical scholar, this philosophical-theological approach is very fruitful, especially as I consider the mystery that surrounds the remarkable notion that "the Word became flesh and dwelt among us" (John 1:14). The works on display in this exhibit likewise express a similar paradox: they are human creations, and yet through them one can encounter divine realities.

To me the presence of the gallery in the heart of campus, the nature of the exhibits that have been hosted there, and the engagement of multiple constituents of the campus and community in these kinds of gallery talks has been a signal of the vitality of the liberal arts heritage at Carlow University. The Illuminations exhibit, in particular, invites viewers to see the world differently: to see the sacredness of all of of human life, to feel the pain of others, and to see the breaking in of the divine into the earthly realm.