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<div>Thanks, Martha - Of all you wrote, the remark about TJ's struck me as most helpful - I am DEFINITELY that - It isn't the experience of immediacy that I reject, it is the labeling of it as necessarily anti - or supra - or somehow OTHER than intellectual apprehension - which, thank you very much, can be both intimate and immediate! </div>
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<div>And I do reject that experience as "mystical" in the sense of anti, or beyond - intellectual - the FACT of immediate apprehension of God present is mine - but NOT the labeling of it as "mystical."</div>
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<div>I am about done with Burrows - she wears me out with her certainty that she knows for ALL OF US - :)!</div>
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<div>love, C</div>
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<div style="color: black; font-family: arial,helvetica; font-size: 10pt;">-----Original Message-----<br>
From: Martha Frances <martha.frances@gmail.com><br>
To: Virginia Brown <mothervirginiadb@gmail.com>; Companions of the Rivendell Community <RivCompanions@justus.anglican.org><br>
Sent: Thu, Feb 25, 2016 2:47 pm<br>
Subject: [RivCompanions] Chapters 3 - 5 of Burrows<br>
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<div class="MsoNormal">My dear
Companions on the Way,</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">I’m 1/2 week
behind on reading Burrows’ book, but since only Virginia has responded to last
week’s “assignment” anyway, I’ll let go of the self-applied pressure.
My Cultivating Compassion ends tonight; then I’ll prepare a Lenten
presentation on Miriam’s Well & wells & women in general (in case
anyone has any tidbits to offer) to give on Wed, 16 March. A 6-week book
study/class on Sibyl Dana Reynolds’ INK AND HONEY follows. It’s a novel about
Beguines in 13th Century France. The last
session will be taught by the author. Do any of you know the book?
I’m excited about leading this study.</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">Now, I’ve
stalled on Burrows long enough. Is it worth the energy to read this
challenging book? My complaints help me through the task. Anyway, some in
these chapters is worth consideration.</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">Chapter
three’s “the only saviour” is again frustrating to me, & Burrows sets forth
a proposal & then refutes it herself as she states, “Apart from Jesus
we know nothing of God,” & then continues with the Johannine
exception “There are many not of this fold. . . .” I contend we know
God many ways, some of which Burrows would probably call “semi-christian.”
Karl Rahner’s term “anonymous Christian” seems arrogant to me. I love the
Celtic ways of knowing Godde throughout the world, & in our acknowledgement
of Godde’s presence in our daily activities is our way of praying through them.
</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">On page 18,
Burrows says Jesus is the “perfect revelation of the Father in human
terms” & that “The relationship of love which he has with his
Father is to be shared with us,” which I affirm for myself, but I can’t claim
it true for a faithful Jew or Muslim, etc, nor am I in a position to judge
others’ relationship w/ Godde.
She then contends death is necessary for us to become Godde’s
children--calling that the death of the ego. I understand but prefer the language she has
alluded to in this same chapter, that of transformation & experienced
vividly in the Transfiguration.</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">In chapter 4,
she emphasizes the cross as central to Jesus’ salvific presence among
us. I prefer to include Jesus’ short but intense life & then his
resurrection to form a trinity with the cross & the whole Holy Week/Easter
experience. Many people were crucified, but Jesus’ crucifixion resulted
from the uncompromising honesty, courage, & truth of the way he lived
his life, & the resurrection made all the difference. </div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">Regarding
Virginia’s quote on page 22, I certainly affirm the importance of the
mystical in my own & others’ lives, yet those who experience Godde in other
ways such as through the intellectual struggle of many scholars (--TJs in
Myers/Briggs terms) & for whatever reason would not identify with mystical
experience should not be excluded. Her comments regarding humility &
its relationship to love are helpful, & I contend that our ability to
recognize that Godde is Godde & we’re not is true but that, at the same
time, we are each made in Godde’s image & likeness & therefore live
with Godde in our midst. Our exhibiting
Godde-likeness is directly related to our willingness to the Spirit’s response
to our openness to Godde’s working in our lives.</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">As Burrows
described Paul’s concern over the new Christians’ continued reliance on the
law, she stated, “I feel he was shocked to find it [the belief that they were
agents of their own righteousness] was not so with others.”(25) I’m reminded
that Martin Luther, in translating the Bible into the vernacular & urging
all Christians to read the Bible, assumed that all would interpret it alike, the
way he interpreted it, so was shocked when he realized there were as many
interpretations as there were people reading on their own. My experience is that weaning people from
reliance on the law comes with their becoming more confident in their freedom
in responsibly living in grace, something which takes time but leads to more
mature faithful living when people are affirmed in their life-long conversion
& growth in faith.</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">I, too, am
stumped at the conversation she opens up about John of the Cross, but it’s comforting
that I’m not alone in that confusion.</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">Despite my
distaste for the title of chapter 5, “The narrow gate,” I found more in line
with my own understandings than in previous chapters. I agree that “God is offering to take over,”
& we so often hold on too tightly for Godde to wrench our fingers from our
own folly. Finally, the author is
adequately inclusive when she says we are reconciled with Godde “through the
death <u>& resurrection </u>of Jesus,” (31)
Later, on page 33, she comes to the heart of Jesus’ constant gift to us,
“Redemption means there is a way out.
Jesus has made the way. He is the
gate through which we pass, . . . .” Once again, however, I wish he’d have said
that Jesus is “a” way to redemption. Her
awareness that a new convert must come to recognize his/her belief in order to
communicate that belief & therefore be an apostle, one who is sent to
spread the “good news,” is essential, I believe, so that both apostle &
convert may come into “perfect union with himself & his Father,” a good part
of why Jesus became incarnate in the first place. (34) And I love her assertion that “all this
presupposes generosity.” (34) Such
generosity of spirit & of one’s life can make all the difference in a
Christian’s sharing simply a path of duty & one of joy in our Godde. I must admit I got a bit confused by her illustration
from <i>Mister God, This is Anna, </i>but I’ll
let go of that because I finally found some ideas I feel rewarding, even for
Lent.</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">Sorry this is
so long. I simply don’t have time to
edit. If you waded through all this, you
may have a glimpse of the discipline it takes for me to read the book.</div>
<div class="MsoNormal"> </div>
<div class="MsoNormal">Joyful Lent
for all,</div>
<div class="MsoNormal">Martha+</div>
<div class="MsoNormal"> </div>
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