Romantic Poets and the Purification of the Imagination

Thinking about Christianity and creativity caused me to think of a class I took two quarters ago on the philosophy and poetry of the Romantic literary era. An absolutely fascinating subject. Many of the Romantic poets wrote in reaction to the mechanical and “unnatural” empiricism that resulted in the Industrial Age of that era. These poets stressed for the purification of the imagination – a purification of what it is that the “eye” sees. A trading of the artificial image for the sublime and beautiful. Many of the Romantic poets were not believers. Some were. Not all. But, a reoccurring theme within much of the poetry from the Romantic era is the purification of the imagination to see the divine within the ordinary.

In his “Expostulation and Reply” of the “Lyrical Ballads,” the Romantic poet William Wordsworth writes: “The eye it cannot choose but see.” Earlier within this same literary period, William Blake writes in a letter addressed to the Reverend John Trusler: “… but everybody does not see alike… As a man is, so he sees; as the eye is formed, such are its powers.” For the Romantic poet, the understanding of visualization and the act of perception is a central theme within poetry and art. It is the Romantic that began to understand that the act of “seeing” transcends merely that which the eye physically “sees.” Rather, it is through the lens of aesthetics and ethics, and the intellectual, social, historical, and economical modes of perception that one constructs his or her understanding of perception on a daily basis. It is the understanding and consciousness one brings to the examination of an object that determines the interpretation of that object. For the Romantic, it is “as the eye is formed” that there is an objective “usurpation” of the imagination that allows the Romantic to see transcendental “visions of eternity” (Blake, Wordsworth). This understanding of the relationship between the eye and the imagination is one of the most important and fundamental concepts of the Romantic Era.

The forming of the “eye” is essential to the imagination. The Romantic understanding of the “eye” is synonymous with the Romantic understanding of the imagination. For, the eye is the window of the imagination. It is this understanding that prompts William Wordsworth to write in Book VI of The Thirteen-Book Prelude: “Imagination! lifting up itself / Before the eye.” If “everybody does not see alike” as Blake writes, than what it is that one perceives determines the imagination. Thus, “as the eye is formed, such are its powers” becomes an integral Romantic concept. For, according to the Romantic artists, to those who have an appreciation for the expression of aesthetics and content as an effect of imagination, “this world is a world of imagination and vision” (Blake). Echoing the words of the “Gospel of Matthew,” Samuel Taylor Coleridge writes in his Biographia Literaria: “we have eyes but see not, ears that hear not, and hearts that neither feel nor understand.” And, in “A Memorable Fancy” of The Marriage of Heaven and Hell, Blake writes:

if the doors of perception were cleansed / everything would appear to man as it is, in- / -finite – / For man has closed himself up, till he sees / all things thro’ narrow chinks of his cavern.

For the Romantic, the “weak” man does not cleanse “the doors [of his] perception,” but rather, perceives through the “film of familiarity” and has an “unworthy eye” as well as “dull senses” and views. As the “film of familiarity” covers the eye “as the eye is formed,” the “powers” of the eye are indeed limited as the senses are dull to the imaginative world (Coleridge, Blake). That is, the creative world and visions of eternity.
Important for the Romantic poet is the understanding of this active relationship between the eye and the imagination. The world of the imagination and vision is available to those whose “formed” eyes are like those of the Romantic poets – able to see the infinite in the finite. It is this “formed” eye that allows the Romantics to “see” transcendental “visions of eternity” (Blake). The objective metaphysics and epistemology of the “formed” eye causes these poets to direct their conscious imaginations to see “visions of eternity.” The role of innocence and pure vision is also crucial to the “formed” eye, as it is this purity of imaginative vision which allows the Romantics to “see” fantastic sights with the “inward eye” (Wordsworth). Also, the “usurpation” of memories by the imagination is a significant transformation in the interpretation of perception. It is the awareness of this intimate relationship between the eye and the imagination that leads William Blake to write in A Vision of the Last Judgment:

assert for My Self that I do not behold the outward Creation & that to me it is a hindrance & not Action; it is as the Dirt upon my feet, No part of Me. "What," it will be Questiond, "When the Sun rises do you not see a round disk of fire somewhat like a Guinea?" O no, no, I see an Innumerable company of the Heavenly host crying "Holy, Holy, Holy is the Lord God Almighty." I question not my Corporeal or Vegetative Eye any more than I would Question a Window concerning a Sight: I look thro it & not with it. (Blake)

Yet, how does this purification of the imagination, and its resulting creativity occur? By gazing into the face of Jesus. The Psalmist cried, “To all perfection I see a limit; but Your commands are boundless” (Psalm 119:96). And, in my all-time favorite definition of worship, the Archbishop of Canterbury, William Temple once said:

“Worship is the submission of all of our nature to God.
It is the quickening of consciousness by His Holiness,
Nourishment of mind by His truth,
Purifying of imagination by His beauty,
Opening of the heart to His love,
And submission of will to His purpose.
And all of this gathered up in adoration is the greatest of human expressions of which we are capable.”

Worship. Delighting oneself in the Word of God. Gazing into the face of Jesus. And, by doing so, allowing the All-Creative God to infuse one’s soul with His creativity. It is a reflection of Him. It is an act of worship unto Him. And, ultimately, it is to bring Him glory.

Influential Creativity

Justin Taylor (Between Two Worlds) posted an interesting interview with Dick Straub from RELEVANT Magazine yesterday on his blog. I followed the link, and appreciated much of what was said. Here is an excerpt from the interview:

"C.S. Lewis said, we don't need more Christian writers; we need more Christians who can write. Lewis and Tolkien wrote 50 years ago and are still influential today because their work had spiritual, intellectual and creative ballast. They would not have imagined operating in the kind of parallel universe that Christian media has become. They were mainstreamed. Last year alone their works sold in the millions.

At the risk of sounding uncharitable—50 years from now, how many copies of Left Behind and the Purpose Driven Life will be sold? Our popular culture is impoverished and the "Christian media culture" is satisfied to make money by serving crumbs off the table of that fallen culture, often dumbing down our faith in the process. Until we experience a spiritual, intellectual and creative renaissance, both culture and the parallel universe of Christian media will serve thin gruel, entertaining ourselves to death. I'm concerned about the whole Christian media enterprise."

You can read the rest of the interview here

Church Planting

I just returned after attending another plenary session this evening at the International Students Inc. National Conference which was held here -- our own backyard -- in Seattle, WA. What a sweet time it was sitting in the large conference room at the Hilton Hotel, which was filled with those whose passion is for the Nations, while having the privilege of listening to Global Church planter Brother David Watson share on "Church Planting in Asia." I have been challenged in my spirit.

The face of missions has changed. It is no longer a Western face. And, Brother Watson pointed out that the necessary resonse within the Church to this change must be the revolution of one's understanding, as well as one's approach to Missions and Church Planting in order to be effective Kingdom builders in the Kingdom of God worldwide. It reminded me of a book I read years ago, Revolution in World Missions by KP Yohannan, in which a similar theme is posited. Focusing his message tonight on Matthew 28:18-20, Brother Watson examined the four imperatives found in the Great Commission:

1.) Go
2.) Make Disciples
3.) Baptize
4.) Teach to Obey

It is a familiar passage. I've let it become too familiar. Tonight, though, I was challenged anew. As a system, these four imperatives have revolutionized Brother Waton's methods in Church planting around the world. A phrase he kept saying over and over again as he spoke was, "Fall in love with Jesus... disciple others to fall in love with Jesus." May it be so.

So much to prayerfully think about from tonight's word. And, I didn't even give a recap...

Before the Throne of God Above

I've been singing and meditating on the words to one of my favorite hymns lately -- I am amazed at the gift of mercy and reconcilliation from a Holy God to a sinner like me.

BEFORE THE THRONE OF GOD ABOVE

Before the throne of God above
I have a strong and perfect plea.
A great high Priest whose Name is Love
Who ever lives and pleads for me.
My name is graven on His hands,
My name is written on His heart.
I know that while in Heaven He stands
No tongue can bid me thence depart.

When Satan tempts me to despair
And tells me of the guilt within,
Upward I look and see Him there
Who made an end of all my sin.
Because the sinless Savior died
My sinful soul is counted free.
For God the just is satisfied
To look on Him and pardon me.

Behold Him there the risen Lamb,
My perfect spotless righteousness,
The great unchangeable I AM,
King of glory and of grace,
One in Himself I cannot die.
My soul is purchased by His blood,
My life is hid with Christ on high,
With Christ my Savior and my God!

~Charitie L. Bancroft, 1863.

John Piper Article

John Piper writes an excellent article entitled, "Defending My Father's Wrath," in response to author Steve Chalke. The article appeared in World Magazine on June 17th in time for Father's Day. You can read it here.

A Happy Reunion

Nearly six months after saying goodbye, overloaded inboxes, a wedding, and a twelve hour flight, here we are at the SeaTac Airport welcoming Christine back from Taiwan to Seattle! Are we a happy looking trio or what?!

The Flesh and the Spirit

The flesh and the spirit: two contrary natures. Yet, what is the flesh and what is the spirit? How relevant are they in the life of a believer? The Apostle Paul writes in one of his epistles: “For the sinful nature [flesh] desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature [flesh]. They are in conflict with each other…” (Galatians 5:17, NIV). Throughout the book of Romans Paul addresses both the flesh and the Spirit specifically. Indeed, the book of Romans is vital for understanding the differences between living life according to the flesh and life according to the Spirit. Within Romans, Paul continually points out that while walking in the flesh produces death, walking in the Spirit produces life. It is when the believer truly understands this that they can walk victoriously in the Lord.

According to Strong’s Exhaustive Concordance of the Bible, when speaking of the flesh throughout the book of Romans, Paul uses the Greek word sarx (Strong 80). The “flesh” or the “body” is the literal meaning of this word. However, the word may also be used to describe human nature itself, the physical and moral imperfections of human nature, as well as the passion of human nature. The word sarx symbolizes that which is external. Interestingly, sarx may derive from the base saroo, meaning “a broom” or “to sweep” (Strong 80). Thus, the flesh may be thought of as something that is to be “swept” off. Yet, amidst these definitions, what is the flesh that Paul is referring to? Paul says, “For I know that in me (that is, in my flesh) dwelleth no good thing” (Romans 7:18, KJV). Author Gleason Archer Jr. writes that throughout Romans Paul designates the flesh as “the pull and urge of self-seeking and self-centeredness, which tend to substitute the ego in the place of God – that ego in man which stands over against God and claims separate rights, interests, careers, and plans of its own” (Archer 42). A similar definition would be by author Anders Nygren who writes: “’the flesh’ also characterizes man in his sinful state, his alienation from God, and his will to live only for himself and by his own devices. To live thus without God is to live according to the flesh. But to live according to the Spirit is to live in fellowship with God and His will and to receive all from His hand” (Nygren, 53).

“For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh” (Romans 2:28, KJV). Flesh has no claims upon the depth of one’s soul. Rather, it has claims on the outward parts of man. While living in the manner of the flesh, the motions of sin bring death (Romans 7:5) as the law of sin is observed. Paul says that it is while operating in the flesh outside of Christ that condemnation arises (Romans 8:1). According to Romans 8:3, the law is weak and cannot be fulfilled in the flesh. Thus, if the flesh is the standard by which one lives, the result is death (Romans 8:13). Paul heeds against making any provision for the flesh (Romans 13:14). Yet, flesh minds flesh (Romans 8:5). Thus, those in the flesh will fulfill the lusts of the flesh. It is only by putting on Christ Jesus (being led of the Spirit) that one will not gratify or fulfill the lusts of the flesh (Romans 13:14). According to Romans 8:8, those in the flesh cannot possibly please God: “The course of the apostle’s thought seems to be this. They who are in the flesh cannot be pleasing to God; they who are in the spirit cannot but be pleasing to Him” (Brown 201).

Christ came to save those in the flesh. To do so, however, Jesus had to become flesh – truly man. Indeed, Paul writes in his opening chapter: “Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh” (Romans 1:3, KJV). However, an important distinction must be made. Although Jesus was flesh, he did not live according to the flesh. Rather, He lived according to the Spirit and “condemned sin in the flesh” (Romans 8:3, KJV). If the believer lives under the authority and Lordship of Jesus Christ, he too can live according to the Spirit: “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness” (Romans 8:10, KJV). Flesh cannot glory in the presence of the living God (1 Corinthians 1:29). Therefore, the believer truly desiring to please God must invite the Spirit to dwell within, thereby professing with their actions a Spirit-led life. Thus, understanding what it is that Paul is referring to when he writes about the Spirit is important.

There are several Greek words from which the word “spirit” may derive. Each of these words contributes to the full meaning of “spirit”. Yet, pneuma is the specific Greek word Paul continuously uses throughout the book of Romans. The meaning of this word refers to “a current of air, i.e. breath (blast) or breeze; by analogy or figuratively a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ’s spirit, the Holy Spirit” (Strong 72). What is the role that this definition plays in the life of a believer? What is the Spirit, and how is it relevant to the daily walk of disciple of Jesus? It has been said that the “chief end of man is to glorify God and enjoy Him forever”. How can this be done? By living according to the Spirit:

“Jesus said to His disciples: ‘Because I live ye shall live also’ (John 14:19). Even the corrupt, carnal and mortal body, so long under the dominion of sin shall be made alive and recovered to the service of God. This will be done by the Spirit that dwells in us because that Spirit has restored life to our souls, abides with us with His purifying influence and because the design and tendency is His indwelling is to purify the entire man and restore all to God” (McLaughlin 135).

Paul beautifully contrasts the Spirit with the flesh throughout Romans. In Romans 2:29, Paul points out that a “true Jew” is one in whom circumcision is inward – of the heart. It is by serving in the newness of the spirit, that the believer is delivered from both the law and death (Romans 2:29). Paul demonstrates this by ending Romans chapter seven in a climactic struggle between the flesh and the law. In the flesh, sin holds captive prisoners, and the demanding requirements of the law cannot be met. Without the Spirit, the law produces death. It is in Romans chapter eight that the wonderful description of life through the Spirit is given:

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Romans 8:1-2, KJV).

It is only through the Spirit that the righteous requirements of the law may be fulfilled (Romans 8:4). Those led of the Spirit will set their minds on the things of the Spirit, which produces life and peace (Romans 8:5). Also, it is through the Spirit that the deeds of the flesh may put to death (Romans 8:13). Thus, the believer no longer has to fulfill the lusts of the flesh. Being led of the Spirit also proves that God has indeed adopted those who place their trust in Him as His heirs (Romans 8:14). Not only may the believer know God, but the believer may also belong as a child of God. The Spirit bears witness to this (Romans 8:16). The believer that walks in the Spirit also walks in the power of the living God (Romans 15:19).

The conflict between the flesh and the Spirit is very real in the life of a Christian. As Christians, though, we are called to live not according to the flesh, but according to the same Spirit that raised Christ Jesus from the dead. Jesus served as an example of One who walked in the Spirit, and He calls His followers to do so as well. By doing so, the Spirit produces victory in the life of the believer. Without the Spirit, fulfilling the law in the flesh will only produce death. It is in the flesh that the cry of believers will be the same as that of Paul: “O wretched man that I am!” (Romans 7:24) Yet, the children of God have a calling upon them. It is a call to yield not to unrighteousness, but to righteousness. Because of Christ’s sacrifice on the cross, we can walk in His righteousness in the Spirit. Let us therefore throw off the flesh, and let us walk in the fullness of the Spirit.

"And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:24-25, KJV).

A Powerful Quote on Evangelism by Spurgeon

"The Holy Spirit will move them by first moving you. If you can rest without their being saved, they will rest too. But if you are filled with an agony for them, if you cannot bear that they should be lost, you will soon find that they are uneasy too. I hope you will get into such a state that you will dream about your child or your hearer perishing for lack of Christ, and start up at once and begin to cry, 'God, give me converts or I die.' Then you will have converts."

~Charles Spurgeon
The Sermons of Charles Spurgeon
Vol. 22, London: Passmore and Alabaster, 1876, 143-144.

May this sense of urgency over the lost define the Church. May heaven and hell become very real.

Pictures of my most favorite people!

My wonderful Dad -- Dr. Phil Milnes. He is the greatest and most Godly man I know!!! Plus, he's the best Pediatrician in the world!
My beautiful Mom -- Gretchen. She is the most wonderful and most Godly lady I know!!! I hope to be like her.
"Josh is great...." What more needs to be said??? =)
This is my sister, Rebekah... aka "THE Admiral." She is a precious girl. She also has a heart for the people of Burkina Faso.
My sweet sister, Christine. She is a wonderful girl. This is a pic of her on her recent Church Mission Trip to Mexico.


Well, this blog wouldn't be even worth considering without pics of my most favorite people -- my family! So, here is the Milnes Fam. They are way too much fun...

The Agape Road

In John 21, Jesus says to Simon Peter, "Simon of Jonas, do you love me [agapas me] more than these?" The word for love that Jesus uses in this particular conversation is the Greek word "agapao," that is, perfect love. It is from this word that we get the Greek word "agape." This particular word for love is far greater than mere affection or brotherly love -- it is divine love that comes from the heart of God. It is sacrificial love. It knows no bounds. And, it cannot be imitated.

God is agape. It’s His DNA. And, as one studies the Glory of God – His compassion, graciousness, slowness to Anger, His mercy, faithfulness, truth and forgiveness – one sees that all of these characteristics are the expression of agape. Agape comprises the elements of covenant. For, agape flows from the most tender heart of Jehovah – the Covenant-Keeping God.

The greatest demonstration of agape is Calvary – the place where the Savior took my guilt and shame, and bore the wrath of God that was meant for my sin. It is this vivid display of agape that prompted John to write in his epistle: "This is love [agape]: not that we loved God, but that He loved us and sent His Son as an Atoning Sacrifice for our sins." (1 John 4:10) In this same epistle John also writes, "How great is the love [agape] the Father has lavished on us, that we should be called children of God! And that is what we are!" (1 John 3:1) And, it is this same agape love that we find in John 3:16: "For God so loved [agapao] the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life."

The children of God are called to the road of agape. We are to walk in agape for Him. We are called to agape for the Church. And we are called to agape for the world. But, even as followers of Christ we cannot imitate or create agape in our lives on our own. No, the natural DNA of sin, pride and selfishness taints even our best efforts. Thus, “surgery” has to occur as we abide in the presence of the Most High. The natural DNA of the natural man must be removed as the DNA of God begins to replace it and transform the heart, mind and life of the Spirit-led man. And, as Christ is formed within, and as we cry out to God for His grace, the agape of God will flow out of us. He must be the source of agape within our hearts and lives.

Agape is the road that led to redemption. Agape is the way of the Kingdom of God. And, it is the road Christ calls His disciples to walk. Let’s call out to Him for His grace. May He receive all of the glory and honor.