Month: December 2017

“The night is far spent, the day is at hand”

“The fear of the Lord is the beginning of wisdom”, Proverbs (1.7) reminds us. It is a recurring feature of the Judeo-Christian and Islamic understanding. At first glance, it may seem a troubling phrase and yet it complements Aristotle’s idea that philosophy begins with wonder. The fear of the Lord is really our awe and wonder at the majesty and truth of God, the God, to be sure, who as Truth calls us to account. Others in our contemporary world, such as Simon Critchley, have argued that philosophy begins with disappointment but, perhaps, such a view can be redeemed and turned to wonder if we realize that our disappointments have entirely to do with our own nihilisms and the ways in which we close ourselves off from God and from one another. Advent, in that sense, should be a welcome wake-up call for our souls, for our churches, and even for our world.

We live in apocalyptic times, times of fears and anxieties about impending doom. There is the fear of nuclear holocaust as the result of decades of arrogant indifference to the ambitions of North Korea. There is the fear of catastrophic changes to the climate and the environment resulting in the deaths of millions through famine and flood. There are the on-going spectacles of genocide and war and the recurring acts of terrorism throughout our world and day. The doomsday preachers are the secularists; even the optimists among them can only naively advocate the notion that technology, especially AI, artificial intelligence, might save us even as, at the same time, they deny any reality to our humanity and to human personality. In Yuval Noah Harari’s view we are only organic algorithms. There is no you. That, too, is a feature of the secular apocalyptic in its essential nihilism. There is really only despair; a kind of emptiness. The night is more than far spent. It’s gone and we’re done for.

In complete contrast to these secular forms of Apocalypticism, the sense of the catastrophic ending of all life, human and natural, there is the long, long tradition of reflection on the last things, known as eschatology, in our religious traditions. Advent is apocalyptic.

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“Turn us, O God our Saviour”

The Psalms of David are the Prayer Book and Hymnal for Jews and Christians alike. They embrace a wide range of poetic forms of expression and provide a way of praying the Scriptures.

Among the many treatises of Augustine, one of the most charming and most instructive devotionally is his Enarrations or Expositions on The Book of Psalms. For the English reader, it was only translated in the 19^th century as part of the project of recovering the Patristic heritage of the Church, an interest both in England and on the continent. As E.B. Pusey, one of the outstanding figures of the Oxford Movement, remarks in an 1857 advertisement of the translation of Augustine’s Enarrations:

St. Augustin was so impressed with the sense of the depth of Holy Scripture, that when it seems to him, on the surface, plainest, then he is the more assured of its hidden depth. True to this belief, St. Augustin pressed out word by word of Holy Scripture, and that, always in dependence on the inward teaching of God the Holy Ghost who wrote it, until he had extracted some fullness of meaning from it. More also, perhaps, than any other work of St. Augustin, this commentary abounds in those condensed statements of doctrinal and practical truth which are so instructive, because at once so comprehensive and so accurate.

This doctrinal and practical sensibility about the Psalms means that they are read in the light of a theology of Revelation. They are not read as a mine of historical information and they are not read ‘critically’ as that term has become to be used by the schools of biblical and historical criticism, especially in the nineteenth and twentieth centuries. They are read with a certain insight into the nature of Scriptural Revelation. In Augustine’s case, they are read from a Christian perspective as bearing testimony to Jesus as the fulfillment of the Law. This point is made explicitly in the beginning of his commentary on Psalm 85.

Its title is, “A Psalm for the end, to the sons of Core.” Let us understand no other end than that of which the Apostle speaks: for “Christ is the end of the law.” Therefore when at the head of the title of the Psalm he placed the words, “for the end,” he directed our heart to Christ. If we fix our gaze on Him, we shall not stray: for He is Himself the Truth unto which we are eager to arrive, and He Himself the Way by which we run …

What this means is a necessary emphasis on a multi-layered approach to the reading of the Psalms: allegorical, moral, and mystical. It means a way of reading the Psalms that identifies different voices: the voice of Christ, the voice of the human soul, the voice of the Church. As Augustine remarks on Psalm 139: “Our Lord Jesus Christ speaketh in the Prophets, sometimes in His own Name, sometimes in ours, because He maketh himself one with us.” The Psalms are seen, in other words, through the lens of the doctrine of the Incarnation and with constant reference to the doctrine of the Trinity implicated in the Incarnation, as well as to various aspects of the doctrine of Redemption, particularly, the passion and resurrection of Christ. The use of the Psalms in the early Church belongs, in short, to the development of Christian doctrine.

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