I visited St Petersburg some time ago to teach for a second time. Each time my teaching experience is new, different, exciting.
The schedule is hectic and full. It is a learning experience not only for the students, who are eager to learn, but for me as well. In the course I focus with foreign students on a Biblical text, trying also to illuminate its spirituality.
We discuss the difficult book of Revelation. Often misused by readers to calculate the weirdest of timetables and invariably failing to do so. Each time predictions are made with huge confidence. Each time the expected end does not take place.
And yet, all the predictions throughout the ages and their failures have not discouraged people from making new prophecies.
In the process the deep spiritual meaning of the book is overlooked for superficial mind games and disrespectful manipulation of the text.
During the course and the close reading of the text, I am particularly struck by the book's revelation of how corrupt a church can become. John writes, after all, not only about the evil authorities and opponents of God who persecute and kill the saints. He also warns, sternly, the seven churches about corruption in their midst. Jezebel, the prophet, that confident leader of the church, is, in fact, a false prophet and will be judged by God. Evil resides in the church and in its most prominent leaders.
Those who are in the church are, therefore, not immune to evil. Evil can permeate the Christian existence and present itself in a most pious way.
And, at the same time, there is also the beautiful, inspiring side of the Book. It is a book about fearless witnessing. The two witnesses are steadfast in their challenge to the enemies of God. They love God so much, that the worst rejection cannot keep them from proclaiming the good news.
But, more than that, I am struck by Revelation 1:5 and its pronouncements about the One who "loved" us and liberated us from our sins. This book, often associated with a vengeful God, is from the first verses really a book about a loving God. One who cares and wishes to liberate humanity from its oppressive burdens and guilt.
This verse is not the only one which speaks of transformation. If love transforms us, joy expresses the effects of transformation. We often fear the Book of Revelation as a message of judgment and of the anger of human disobedience.
But it also communicates a message of joy. During my teaching week, I focus on this joy - it is too often overlooked, to often left unrecognized. Revelation 19 overflows with joy. Revelation 4-5 speaks of heavenly hymns of joy. It is exuberant joy which celebrates the divine salvation. God reaches out, liberates and purifies us, inspires us and brings us to worship God with pure joy.
It is a book about the church which, in its liturgy, worships God with gratitude and happiness. It is especially striking when one contrasts it with the perverse joy of those who reject the Gospel in Revelation 11.
On the last day of my stay, I revisit Rembrandt's famous painting of the Prodigal Son. I have translated Henri Nouwen's book in Afrikaans and have a particular affinity with it and with the painting which is its subject.
Once again I stand in awe and fascination before this masterpiece, painted by Rembrandt when he was worn out by suffereing and pain. In his dark night of the soul, he pours out all his yearning for intimacy in this remarkable painting. There is the son, kneeling before his father, leaning his head against his Father's breast, whilst the blind Father embraces him lovingly. The light, pure light of love-in-and-despite pain surrounds them in their deep reunion.
Rembrandt, in his time of relentless suffering and pain, creates sheer beauty. It is a painting spelling out love and does it so well because it was painted in love.
I also spend time before Rembrandt's painting of the sacrifice of Isaac and his portrait of the disciples removing Christ's body from the cross (see the photo). How deeply moving is the gentle, loving care of those who take off the body of the master from the cross.
These are all paintings about spiritual journeys, about wounded people, people in pain, alienated, suffering. But always presented in gentle colours, symbolizing the divine presence. Light and beauty permeate the pain and suffering. The divine love interacts with humanity in its desire for intimacy. We never suffer alone. We are never abandoned in our suffering.
There is not only interaction, but also transformation. New life, new hope are born.
The angel has brought a father's suffering and sacrifice to an end. The son is home now, secure in the paternal home. The suffering on the cross is over now. The passion has come to an end.
What an experience to stand before these paintings, to reflect on each character, on the interaction of characters, on the spiritual journey which they are experiencing.
Lectio divina, the spiritual reading of a text, can fruitfully be applied to these paintings. In the close, attentive reading of such a painting, of the spiritual journey embodied in it, something happens. It touches you, it moves you, it affects your spiritual journey. The spiritual journey of the characters, of Rembrandt, illuminates and inspires my own journey.
This is what mysticism is all about: to talk about mysticism, about love, about a painting, is to open oneself to the mystical touch.
From Revelation to Rembrandt. In one week. In Russia.
Amazing grace.
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