Charles Taylor: St. Francis and the Particular

“So it is not altogether surprising that this attempt to bring Christ to the world, the lay world, the previously unhallowed world, should inspire a new focus on this world. On one side, this involved a new vision of nature, as we see in the rich Franciscan spirituality of the life of God in the animate and inanimate things which surround us; on another it brought ordinary people into focus.

And we might add, ordinary people in their individuality. Because another important facet of Franciscan spirituality was its intense focus on the person of Jesus Christ. This devotion, as Louis Dupré argues, ends up opening “a new perspective on the unique particularity of the person.” On the intellectual level, this takes time to work its way out, in the writings of the great Franciscan thinkers, Bonaventure, Duns Scotus, Qccam, but it ends up giving a new status to the particular, as something more than a mere instantiation of the universal. Perfect knowledge will mean now grasping the “individual form”, the haecceitas, in Scotus’ language.”

Though it couldn’t be clear at the time, we with hindsight can recognize this as a major turning point in the history of Western civilization, an important step towards that primacy of the individual which defines our culture. But of course, it could only have this significance because it was more than a mere intellectual shift, reflected in the invention of new unpronounceable scholastic terms. It was primarily a revolution in devotion, in the focus of prayer and love: the paradigm human individual, the God-Man, in relation to whom alone the humanity of all the others can be truly known, begins to emerge more into the light.

And so it seems to be no coincidence that one of the First reflections of this focus in painting should have been Giotto’s murals in the church at Assisi. This interest in the variety and detailed features of real contemporary people did not arise alongside and extrinsic to the religious point of the painting; it was intrinsic to the new spiritual stance to the world.”

– A Secular Age, p. 94

And on, to the Bill of Rights?

David Hart: “Wisdom is the recovery of innocence at the far end of experience…”

Wisdom is the recovery of innocence at the far
end of experience; it is the ability to see again what most of us
have forgotten how to see, but now fortified by the ability to
translate some of that vision into words, however inadequate.
There is a point, that is to say, where reason and revelation are one.

We look, to see if we are loved.

“I am like you, curious and small. Like you, I pause alertly and open my senses to try to read the air, the clouds, the sun’s slant, the little movements of the animals, all in the hope I will learn the secret of whether I am loved.”

In her book, The Last Report on the Miracles at Little No Horse, Louise Erdrich.

“…I felt my heart strangely warmed…” John Wesley

May 24, 1738

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans.  About a quarter before nine, while the leader was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.