Mystics: Presence and Aporia

Anglican Theological Review, Winter 2006 by Molleur, Joseph

Mystics: Presence and Aporia. Edited by Michael Kessler and Christian Sheppard. Religion and Postmodernism Series. Chicago and London: University of Chicago Press, 2003. xiv 254 pp. $49.00 (cloth); $21.00 (paper).

This edited volume is the outgrowth of a 1999 conference, "Mystics," held at the University of Chicago Divinity School. In good postmodern style (note the series title in the bibliographical heading), the editors explain that the title "Mystics" was chosen rather than "Mysticism" because they "wantfed] to avoid the totalizing connotations of the suffix 'ism'" (p. vii). They also emphasize that "mystics" refers not only to "mystical personages and their mystical experiences but also [to] what is called mystical theology, negative theology, mystical union, mystery, and mysticism as well as any or all of the many ways of critically reflecting on any or all of the above" (p. vii). In other words, "mystics" is here conceived as a field, analogous to such other theological fields as systematic^ and ethics. As for the subtitle, "Presence and Aporia," the editors explain that "although mystics often refers to experiences of a 'sense of presence' . . .,it also refers to experiences of aporia, what can perhaps helpfully be understood as a sense of a conspicuous lack of presence" (p. viii). We later learn that the notion of aporia was the focus of a study by one of postmodernism s most influential thinkers, Jacques Derrida (p. 201).

In addition to the editors, contributors include Thomas A. Carlson, Alexander Golitzin, Kevin Hart, Amy Hollywood, Jean-Luc Marion, Bernard McGinn, Françoise Meltzer, Susan Schreiner, Regina M. Schwartz, and David Tracy (eight of the twelve are affiliated with the University of Chicago). The "mystical personages" who form the basis of the study are Dionysius the Areopagite, Thomas Aquinas, Joan of Arc, Nicholas of Cusa, Martin Luther, Teresa of Avila, George Herbert, Georges Bataille, and Maurice Blanchot. Since it is not possible in the confines of a brief review to consider all of these authors and figures, remarks here will be limited to the chapter that is presumably of greatest interest to the ATRs readership: Schwartz's treatment of Anglican poet-priest-mystic George Herbert.

Schwartz states her thesis as follows: "While [Herbert's] contribution to English verse is already acknowledged to be biblical, I want to add that his understanding of language is, ironically in an age when the sacraments were under fire and undergoing rapid revision, sacramental" (pp. 140-141). Writing as a poet, not a systematic theologian, Herbert was able to focus on the central mystery of the eucharist, "the mystery of man joining God," while avoiding the technical controversies relating to the sacrament's material substance (p. 143). The author expresses this idea most forcefully and (perhaps) provocatively when she claims that, in the writings of Herbert and other Reformation poets, "poetry becomes the new site of transubstantiation of the Word" (p. 142). While she comments on several of Herbert's poems, Schwartz's reflections on three in particular, "The Altar," "The Quidditee," and "Love IH" support her thesis most effectively. Regarding "Love III"arguably Herbert's most famous and best loved poem-Schwartz writes: "What is at the heart of Herbert's mystery of the Eucharist is that an utterance could ever be heard, that a call could ever be answered, an offer ever received, an invitation ever be accepted, a conversation ever take place" (p. 156).

When it comes to such volumes, one can always quibble about the selection process. (How could they have neglected to include chapters on Augustine of Hippo and Meister Eckhart? Shouldn't Bataille and Blanchot have been replaced by more "overtly religious" mystics?) Be that as it may, Mystics is a fascinating book incorporating essays by first-rate scholars who are also effective writers. It will be of interest to theological libraries and graduate-level courses on mysticism or spirituality.

JOSEPH MOLLEUR

Cornell College

Mount Vernon, Iowa