D
Deo_Volente
Guest
Grace & Peace!
Have you read Stratford Caldecott’s “An Approach to the New Age”? It’s here. secondspring.co.uk/articles/scaldecott22.htm
Again, I’m quite a fan of Mr. Caldecott and his writing. This paragraph from the end of the article is one I find pertinent to our discussion (particularly in light of your further comments):The enormous growth of the New Age movement in recent times is partly caused by misguided attempts to demythologize and “de-mystify” Christianity. It seeks a transforming contact with mystery (that which transcends us) and with the supernatural - a hunger for true love, for beauty, for healing, for saints and miracles: for poetry not prose. It therefore appeals to the imagination in a way that Christianity in a period of cultural decline finds it increasingly hard to do. The New Age could almost be described as the revenge of the imagination on Western Christians, who in their obsessive emphasis on reason and the will, on naked truth and virtue, have tended to regard feeling and the imagination, if not as actually demonic, then as an irrelevance or a distraction. Writers such as George MacDonald, Coventry Patmore, G.K. Chesterton and the “Inklings” (C.S. Lewis, J.R.R. Tolkien and Charles Williams) are modern exceptions, but outside the Romantic movement prose has reigned over poetry, despite the perennial tradition of the great “poet-theologians”, from St Ephrem and Romanos to St Thomas Aquinas, Dante, St John of the Cross and Gerard Manley Hopkins.
Rather than looking to Rahner and Kung, why not look at Wisdom of Solomon 13:5–“For from the greatness and beauty of created things comes a corresponding perception of their Creator.”? Or the beginning of Psalm 19? Or why not look at the Incarnation which, more than anything, proves the point that the visible universe is a means through which God makes himself known to us? If the universe is not sacramental, then the universe cannot reveal God to us in any way. If the universe is not providentially disposed to revealing a greater Reality, then it cannot lead us to any knowledge of our Creator–it can only lead to itself in an endlessly indeterminate hell of quotidian detail (the observation of which is what science has become). Clearly this position denies Paul’s whole point at the beginning of Romans–that nature reveals God.
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I’ve not read it particularly closely, but I’ve looked through it. I have no arguments with it.Accepting that you aren’t trying to dob in Balthasar as a closet occultist sympathiser I would be interested in how you respond to the only Church report on New Age, Jesus Christ, the Water Bearer of Life.
Have you read Stratford Caldecott’s “An Approach to the New Age”? It’s here. secondspring.co.uk/articles/scaldecott22.htm
Again, I’m quite a fan of Mr. Caldecott and his writing. This paragraph from the end of the article is one I find pertinent to our discussion (particularly in light of your further comments):The enormous growth of the New Age movement in recent times is partly caused by misguided attempts to demythologize and “de-mystify” Christianity. It seeks a transforming contact with mystery (that which transcends us) and with the supernatural - a hunger for true love, for beauty, for healing, for saints and miracles: for poetry not prose. It therefore appeals to the imagination in a way that Christianity in a period of cultural decline finds it increasingly hard to do. The New Age could almost be described as the revenge of the imagination on Western Christians, who in their obsessive emphasis on reason and the will, on naked truth and virtue, have tended to regard feeling and the imagination, if not as actually demonic, then as an irrelevance or a distraction. Writers such as George MacDonald, Coventry Patmore, G.K. Chesterton and the “Inklings” (C.S. Lewis, J.R.R. Tolkien and Charles Williams) are modern exceptions, but outside the Romantic movement prose has reigned over poetry, despite the perennial tradition of the great “poet-theologians”, from St Ephrem and Romanos to St Thomas Aquinas, Dante, St John of the Cross and Gerard Manley Hopkins.
To me, a denial of the sacramental universe is an affirmation of the dead and purely mechanistic universe of rationalism and the so-called Enlightenment and speaks to the “demythologizing” impulse which Caldecott identifies above.I don’t believe that the universe is sacramental. A bit off the topic but I don’t think that is orthodox Catholicism, more Rahner and Kung?
Rather than looking to Rahner and Kung, why not look at Wisdom of Solomon 13:5–“For from the greatness and beauty of created things comes a corresponding perception of their Creator.”? Or the beginning of Psalm 19? Or why not look at the Incarnation which, more than anything, proves the point that the visible universe is a means through which God makes himself known to us? If the universe is not sacramental, then the universe cannot reveal God to us in any way. If the universe is not providentially disposed to revealing a greater Reality, then it cannot lead us to any knowledge of our Creator–it can only lead to itself in an endlessly indeterminate hell of quotidian detail (the observation of which is what science has become). Clearly this position denies Paul’s whole point at the beginning of Romans–that nature reveals God.
(CONTINUED…)