I’ve read your response to Paul Kingsnorth recent story of the Wild Saints and found it rather interesting. Instead of liking it and moving on, I’ve decided to adopt the following practice. If an interesting comment is made on Paul’s articles (or Martin Shaw) and the person has a substack place, why not go to that person substack, find an article that appeals to me and just give my reactions and thoughts? Not to debate or argue or even offer any suggestions but to treat it as a work of Art and just give my reaction to the piece. I intend to make this a regular practice and yours is the first-hope you don’t mind.
“What I’m suggesting is that it is an immutable part of the nature of reality that everything begins in rest.”
1. The flow of created things: Nothingness→Potentiality (Rest)→Becoming→ Being
2. The Sabbath is a renewal. Like a rest note in music, it accentuates that part of the piece. A sacred place reserved to God, a tithe of our time expressing our immense gratitude.
3. I’ve noticed the abundant use of the word “concept” in the essay. For me, it conveys the impression of the reliance on intellect or rationality to approach this great mystery of the Sabbath. In the Eastern Orthodox approach to the Sacred, there is a higher source of light called the Nous which includes the intellect but also has Intuition and the “Heart” as a means of understanding and comprehension. Like a blend of experiential data +Reason+Intuition +Sacred Memory.
Anyway, just some of the impressions that arose as I read your thoughtful essay. Keep up the good work.
Thank you, Johnny! I'm honoured to be the first author graced with your comments. I like the intentionality of the commenting practice you suggest—a model I will endeavour to pick up myself. Thank you as well for going first here and embodying the type of conversation I hope this community will foster.
I'm very grateful you noticed my reliance on the use of "concept" here - 13 times, in fact! You've revealed something I needed to see. Sabbath as mystery is a powerful expression for it. We're all grasping towards the ineffable, aren't we? That's why certainty is such a trap, and mystery so freeing. I also appreciate your descriptions of Sabbath as a rest note that accentuates and as a tithe of time that expresses gratitude. I've often thought about that tithe of time, but don't hear it mentioned much.
Your description of nous is one of the fullest offered to me thus far, and helpful. I trust that as truths like these gain more traction in the west, they will have an expansive and transformative effect.
So glad you allowed me to contribute my puny measure to your insights here, It is clear you have much light to give in these dark times. For example, I like how you framed the Sabbath in terms of Power when you said “In fact, the very nature of Sabbath itself tells us that we are not ultimately in charge—we do not initiate reality.” It’s really a language that resonates nowadays when everything, thanks to the zombie post-modernists, is related to Power.
Have you noticed when Christ is brought before Pilate? A perfect picture of where we are at today where Truth confronts Power. I invite you to take a closer look at that encounter because it is so full of guidance.
In terms of the Sacred memory that you asked about, I must confess to only having three years of practice with this great mystery and, therefore, only a rookie here-at best. I’ll do my best.
Sacred memory is like a multi-faceted diamond with many sides to it and is infinite.
Two forms of the Sacred Memory that have seized my attention involve the Mneme Theou (μνήμη θεοῦ- memory of God) and the Anamnesis (ἀνάμνησις-Remembrance). Both are quite well known in the Church, Theology and Philosophy with a deep, rich history of development and practice throughout the Ages. They both have ample attestation in Scriptures, the Holy Fathers and abundantly in the Liturgies of St John Chrysostom and St Basil. Moreover, this “Remembrance of God” practice can be found in other religions as well such as Bahai, Islam (Sufi) and Judaism.
Other forms of Scared Memory include: calling to remembrance our Lady Theotokos, commemoration, memorials, Book of Remembrance (Malachi 3:16–18), Altars of Remembrance (Exodus 20:24-25), the Feast of Remembrance (Passover) and many more instances and examples.
In scripture, Sacred Memory is everywhere:
-Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. – (Is 43:26)
-You shall remember the Lord your God; (Deut 8:18)
-While I was fainting away, I remembered the Lord, And my prayer came to You, Into Your holy temple. (Jonah 2:7)
-The wicked will return to Sheol, All the nations who forget God. (Ps 9:17)
-I remembered God and rejoiced (cf. Ps. 77:3. LXX).
- I will remember the works of the LORD: surely, I will remember thy wonders of old. (Ps 77:11)
-Zechariah means “remembrance of God”
- "Lord, remember me when thou comest into thy kingdom" (Luke 23:42 )
- “Do this in remembrance of me…” (Lk 22:19 and 1 Cor 11:24-25)
Likewise, the importance of the Memory of God (Mneme Theou) is found abundantly in the Philokalia:
-The blessed remembrance of God-which is the very presence of Jesus
(St Philotheos of Sinai -Forty Texts on Watchfulness #22)
-Without remembrance of God, there can be no true knowledge but only that which is false
(St. Mark the Ascetic -On the Spiritual Law Two Hundred Texts)
-It follows, therefore, that we can know with certainty when we are in the proper state to speak about God, if during the hours when we do not speak we maintain a fervent remembrance of God in untroubled silence.
(St Diadochos of Photiki -On Spiritual Knowledge and Discrimination)
-Where humility is combined with the remembrance of God that is established through watchfulness and attention, and also with recurrent prayer inflexible in its resistance to the enemy, there is the place of God, the heaven of the heart in which because of God's presence no demonic army dares to make a stand. (St Philotheos of Sinai Forty Texts on Watchfulness)
- So, too, a man who merely practices the remembrance of God from time to time loses through lack of continuity what he hopes to gain through his prayer.
(St Diadochos of Photiki “On Spiritual Knowledge and Discrimination One Hundred Texts”).
It’s like a wheel that revolves around the “This Do in Remembrance of me” command of Christ. Obviously there is a lot more to this but is a good introduction.
The main thing is that the Sacred Memory is approached more through living and actions rather than trying to imprison it in an intellectual narrative or system.
“But the lovingkindness of the LORD is from everlasting to everlasting on those who fear Him, And His righteousness to children's children,
To those who keep His covenant And remember His precepts to do them.” (Psalm 103 17-18 NASB).
Thanks for taking the time to give this broad overview of Sacred Memory, Johnny, very helpful. Now that you frame it this way, I understand—just the term was new to me, not the substance. Seeing that as part of what 'nous' is gives an added dimension to it.
Christ before Pilate is instructive. Your reminder of it here I'll take as Guidance to ponder that some more.
Hello Meg,
I’ve read your response to Paul Kingsnorth recent story of the Wild Saints and found it rather interesting. Instead of liking it and moving on, I’ve decided to adopt the following practice. If an interesting comment is made on Paul’s articles (or Martin Shaw) and the person has a substack place, why not go to that person substack, find an article that appeals to me and just give my reactions and thoughts? Not to debate or argue or even offer any suggestions but to treat it as a work of Art and just give my reaction to the piece. I intend to make this a regular practice and yours is the first-hope you don’t mind.
“What I’m suggesting is that it is an immutable part of the nature of reality that everything begins in rest.”
1. The flow of created things: Nothingness→Potentiality (Rest)→Becoming→ Being
2. The Sabbath is a renewal. Like a rest note in music, it accentuates that part of the piece. A sacred place reserved to God, a tithe of our time expressing our immense gratitude.
3. I’ve noticed the abundant use of the word “concept” in the essay. For me, it conveys the impression of the reliance on intellect or rationality to approach this great mystery of the Sabbath. In the Eastern Orthodox approach to the Sacred, there is a higher source of light called the Nous which includes the intellect but also has Intuition and the “Heart” as a means of understanding and comprehension. Like a blend of experiential data +Reason+Intuition +Sacred Memory.
Anyway, just some of the impressions that arose as I read your thoughtful essay. Keep up the good work.
In Christ,
Johnny
Thank you, Johnny! I'm honoured to be the first author graced with your comments. I like the intentionality of the commenting practice you suggest—a model I will endeavour to pick up myself. Thank you as well for going first here and embodying the type of conversation I hope this community will foster.
I'm very grateful you noticed my reliance on the use of "concept" here - 13 times, in fact! You've revealed something I needed to see. Sabbath as mystery is a powerful expression for it. We're all grasping towards the ineffable, aren't we? That's why certainty is such a trap, and mystery so freeing. I also appreciate your descriptions of Sabbath as a rest note that accentuates and as a tithe of time that expresses gratitude. I've often thought about that tithe of time, but don't hear it mentioned much.
Your description of nous is one of the fullest offered to me thus far, and helpful. I trust that as truths like these gain more traction in the west, they will have an expansive and transformative effect.
"Sacred Memory"—can you tell me more about this?
Hi Meg,
So glad you allowed me to contribute my puny measure to your insights here, It is clear you have much light to give in these dark times. For example, I like how you framed the Sabbath in terms of Power when you said “In fact, the very nature of Sabbath itself tells us that we are not ultimately in charge—we do not initiate reality.” It’s really a language that resonates nowadays when everything, thanks to the zombie post-modernists, is related to Power.
Have you noticed when Christ is brought before Pilate? A perfect picture of where we are at today where Truth confronts Power. I invite you to take a closer look at that encounter because it is so full of guidance.
In terms of the Sacred memory that you asked about, I must confess to only having three years of practice with this great mystery and, therefore, only a rookie here-at best. I’ll do my best.
Sacred memory is like a multi-faceted diamond with many sides to it and is infinite.
Two forms of the Sacred Memory that have seized my attention involve the Mneme Theou (μνήμη θεοῦ- memory of God) and the Anamnesis (ἀνάμνησις-Remembrance). Both are quite well known in the Church, Theology and Philosophy with a deep, rich history of development and practice throughout the Ages. They both have ample attestation in Scriptures, the Holy Fathers and abundantly in the Liturgies of St John Chrysostom and St Basil. Moreover, this “Remembrance of God” practice can be found in other religions as well such as Bahai, Islam (Sufi) and Judaism.
Other forms of Scared Memory include: calling to remembrance our Lady Theotokos, commemoration, memorials, Book of Remembrance (Malachi 3:16–18), Altars of Remembrance (Exodus 20:24-25), the Feast of Remembrance (Passover) and many more instances and examples.
In scripture, Sacred Memory is everywhere:
-Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. – (Is 43:26)
-You shall remember the Lord your God; (Deut 8:18)
-While I was fainting away, I remembered the Lord, And my prayer came to You, Into Your holy temple. (Jonah 2:7)
-The wicked will return to Sheol, All the nations who forget God. (Ps 9:17)
-I remembered God and rejoiced (cf. Ps. 77:3. LXX).
- I will remember the works of the LORD: surely, I will remember thy wonders of old. (Ps 77:11)
-Zechariah means “remembrance of God”
- "Lord, remember me when thou comest into thy kingdom" (Luke 23:42 )
- “Do this in remembrance of me…” (Lk 22:19 and 1 Cor 11:24-25)
Likewise, the importance of the Memory of God (Mneme Theou) is found abundantly in the Philokalia:
-The blessed remembrance of God-which is the very presence of Jesus
(St Philotheos of Sinai -Forty Texts on Watchfulness #22)
-Without remembrance of God, there can be no true knowledge but only that which is false
(St. Mark the Ascetic -On the Spiritual Law Two Hundred Texts)
-It follows, therefore, that we can know with certainty when we are in the proper state to speak about God, if during the hours when we do not speak we maintain a fervent remembrance of God in untroubled silence.
(St Diadochos of Photiki -On Spiritual Knowledge and Discrimination)
-Where humility is combined with the remembrance of God that is established through watchfulness and attention, and also with recurrent prayer inflexible in its resistance to the enemy, there is the place of God, the heaven of the heart in which because of God's presence no demonic army dares to make a stand. (St Philotheos of Sinai Forty Texts on Watchfulness)
- So, too, a man who merely practices the remembrance of God from time to time loses through lack of continuity what he hopes to gain through his prayer.
(St Diadochos of Photiki “On Spiritual Knowledge and Discrimination One Hundred Texts”).
It’s like a wheel that revolves around the “This Do in Remembrance of me” command of Christ. Obviously there is a lot more to this but is a good introduction.
The main thing is that the Sacred Memory is approached more through living and actions rather than trying to imprison it in an intellectual narrative or system.
“But the lovingkindness of the LORD is from everlasting to everlasting on those who fear Him, And His righteousness to children's children,
To those who keep His covenant And remember His precepts to do them.” (Psalm 103 17-18 NASB).
In Christ,
Johnny
Thanks for taking the time to give this broad overview of Sacred Memory, Johnny, very helpful. Now that you frame it this way, I understand—just the term was new to me, not the substance. Seeing that as part of what 'nous' is gives an added dimension to it.
Christ before Pilate is instructive. Your reminder of it here I'll take as Guidance to ponder that some more.