Explainer
Creed
Wisdom
3 min read

Discover the seen and unseen

What does it all look like in the light? The vision for Seen & Unseen.

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Meter telescope scanning the night sky
The IRAM 30-meter telescope under the night sky.
IRAM-gre, via Wikimedia Commons

As someone once said, everyone has an angle, so it's a fair enough question to ask what our angle is. 

In 325 AD a conference of bishops, many of whom carried in their bodies the scars of persecution, met in a small town called Nicaea in what is now northern Turkey. They slowly hammered out a visionary statement that described what the early Christians believed - a whole new way of looking at the world based around the belief that God the Creator had entered the world in the person of a Jewish teacher, Jesus of Nazareth.

That document, commonly known as the Nicene Creed, is the one Creed that is accepted and used across the entire Christian Church, so it’s good enough for us.

Our conviction, however, is that this framework, rather than closing down thinking, opens up a much more expansive and energising space for thought and acting than secular visions can offer.  

For example, the Nicene Creed also describes God as the maker of all things, 'seen and unseen', picking up a phrase St Paul had written three hundred years before. We thought that summed up pretty well what we're about - we're interested in the Seen - what we all know and talk about all the time - economics, politics, society, law, the arts, the planet and its future - but also the Unseen realities that make sense of the seen - the mysterious, the numinous, the reality of the spiritual realm, the kingdom of heaven. 

This Christian framework is not one that can be simply tacked onto a secular mindset but is a different way of viewing the world. Therefore, our aim is not to debate with those who don't share our faith as to who can prove their case, but to do our best to describe the world as Christians (of many kinds and perspectives) see it. Our task on this website is not to answer simplistic questions with simplistic answers, but to ask ourselves and others: what do politics, economics, the arts, technology, biology, leisure, geography, housing - in other words everything - look like in the light of the coming of Jesus into the world. And if we can do that well, we can be both a window and mirror to the societies we live in. 

We believe there is wisdom in the two thousand years of Christian reflection on what it means to be human, and what it means to be good - on God, nature, community, work, and everything else - wisdom that has been discarded too quickly in western societies. We also think that the rapid discarding of Christian faith, and the failure to replace it with any kind of convincing common story is a disaster for our culture, leaving it open to fragmentation and culture warfare. Not that we’re advocating a return to Christendom - the Church made too many mistakes for misty-eyed nostalgia about that. But we do think Christian faith has the intellectual and spiritual depth to help renew and revive cultures today. Whether it does or not is beyond our pay-grade. Our job is just to tell the story as best we can.  

Christians think a great deal about their faith and the cultures in which they live. Yet much of that wisdom is locked up inside long books that few people read. We want to make that wisdom accessible to a much wider audience. So, what you'll find here is material that is thoughtful, accessible to non-specialists, the fruit of deep thinking both about the Christian tradition and contemporary life, and can help you not only think more clearly, but live a better life.   

We may critique ideas, but will try not to attack people. We want to be generous, curious, confident about the faith, open to criticism and new ideas, intelligent, accessible, and patient. We don't want to be competitive, aggressive, reactive, fearful, or closed-minded.  

Read our articles. Listen to our podcasts. Expand your thinking. Feed and satisfy your curiosity. Discover a world that is greater, more full of meaning and sense than you ever imagined.   

Explainer
Books
Creed
Weirdness
3 min read

Trusting her experience

Daring and passionate thought is not the province of modern writers alone. Jane William introduces Julian of Norwich, Britain’s first female author.

Jane Williams is the McDonald Professor in Christian Theology at St Mellitus College.

A statue of a Medieval women wearing a headscarf, and holding a book inscribed: revelation of divine love.o
Julian of Norwich, sculpted by David Holgate, Norwich Cathedral.
Poliphilo, CC0, via Wikimedia Commons.

Julian of Norwich doesn’t seem to tick many boxes as an ‘influencer’, but her (yes her!) quietly revolutionary theology has had an impact that would probably startle her considerably. For example, TS Eliot quotes her in Little Gidding as he explores the delicate and unexpected grounds of hope. Julian’s striking mixture of confidence and hiddenness lend themselves well to Eliot’s meditative poem. 

Her anonymity is part of what draws us to her now. She opens a window into a world where women were largely unheard and uncelebrated.

It’s unusual to claim authority for someone whose name we don’t even know. She is almost certainly named after the church of St Julian in Norwich, in which she spent years, walled up so that she could see into church, and talk to people through a little window, but never leave. But her anonymity is part of what draws us to her now. She opens a window into a world where women were largely unheard and uncelebrated. We hear so few women’s voices from the fourteenth and fifteenth centuries – or indeed, for several centuries before and after. Julian tells us that she was ‘uneducated’, by which she probably meant that she didn’t read or write Latin, which was the cultured language of the day. Instead, she wrote what is probably the first book by a woman in English.  

Her modesty about her educational background also gives her the freedom to write about God without having to worry about being theologically correct. She describes a series of visions that she received from God. She makes no claim for the doctrinal purity of what she understood, so she never got into trouble, despite the fact that she describes God’s attitude to us in ways that would not have met with approval by the Church authorities of her day. From what God showed her in her visions, although human sin and failure is real, it is not final, and God does not judge us for it, because it is already overcome through Jesus’ identification with us.  

‘Sin is necessary, but all shall be well and all things shall be well and all manner of things shall be well’,  

she writes. This is not blind optimism, but based on her experience of the character of God that she sees in Jesus. As far as Julian can see, Jesus doesn’t blame us for our sin.  She isn’t necessarily assuming that everyone will be saved, but she is sure that God doesn’t seek to judge us.  

She lived through the Black Death. Like so many of us now, she must have suffered bereavement; indeed, the visions she describes were shown to her while she lay on what everyone assumed was her own death bed. Some experts think she may have been widowed and lost children, because of the way in which she writes about Jesus’ maternal qualities. Her message of the invincible, trustworthy love of God is even more challenging against the background of fear, loss and death, and it springs from her encounter with the crucified Jesus. She tells us that as she lay dying, a priest held a crucifix before her eyes, and she saw the figure on the cross as real and in agony. But she also saw that Jesus hangs on the cross out of his own free will, so that no one can doubt the love of God. This act of suffering identification with us is the source of hope, Julian says, because both Jesus’ suffering and his victory over death are real. 

She spent the rest of her life pondering what she had experienced, interrogating it for meaning, going back to God to ask for further clarification.

Julian also has a lot to teach us about what to do with our experience of God. On first reading, it seems that she is wholly experiential in her approach, but then we discover that she spent the rest of her life pondering what she had experienced, interrogating it for meaning, going back to God to ask for further clarification. The longer version of her manuscript was probably written twenty years after she first received the visions. She trusted her experience, but she also thought she needed to work at it and be patient with it and dig more deeply into what it meant.  

What I really want to do now is quote all my favourite bits of her book, The Revelations of Divine Love, but that would be a spoiler. Read her for yourself, but don’t be lulled by her gentle, narrative voice into missing her theological daring and passion. 

Recommended further reading

You can read Revelations of Divine Love online.

Or buy the book from Oxford World’s Classics, OUP, 2015.

There are so many books about Julian, try:

Philip Sheldrake, Julian of Norwich – “In God’s Sight” – her theology in context (John Wiley and Sons Ltd, 2018).

Denys Turner, Julian of Norwich, Theologian (Yale University Press, 2011).