By Anthony of Sourozh
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Sample text
Beauty is not related to my emotions or is not related simply to my response, to the satisfaction I find in what I hear or what I see. It is a function of knowledge, it may be a knowledge of communion, as in contemplative vision, it may be the knowledge which is given us in the revelation by God himself, it may be the kind of approximate, approximative, translucent and transparent knowledge which the theological statement or the icon, or the prayer of the Church can give us. But ultimately theology and beauty are linked of necessity: beauty never being simply a beautification of things, not meant to be a way in which a church may become attractive or a service lovely or a statement acceptable.
And if we used doubt in our religious experience the way in which a scientist uses it in research, it could be a creative thing. A scientist collects in a theory, in a hypothesis, in a model all the data which are available, in order to hold them together. But if he is an honest and a creative scientist, his first move afterwards will be to ask himself, where is the flaw of my construction; ask others what is the flaw in my construction; and if neither of the two can find it, then he will search not for the corroborating fact but for the odd fact that will give the lie to the finality of his model.
The Christians or non-Christians are not revealed to one another by any formal ritual or miraculous sign. What is then the sign? May I suggest that it is a sign which has the quality of a vision. You know how often a group of people mill together, men and women, boys and girls, and how often one may see a person day in and day out without ever having discovered anything peculiar about this person; and then one day one looks at a person and one sees this person, to use an image, which Nicolas suggested this morning, in the glory, in the light of the transfiguration.