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• W331344105 abstract "The Master said: common mob hate it, you must look into If common mob love it, you must look into it. His disciple Zigong asked, if my folks hack home all love it? The Master answered, good Then what if my folks back home all hate it? Still not good enough. Not so good as when excellent folks hack home love it, and those not excellent hate it. The Analects of Confucius1 Richard Norris was an extraordinary teacher, with a gift for stating plainly heart of an issue and downplaying complex interpretation. Thirty years ago as my patristics tutor he held that most ancient divines-save Nestorius-used ordinary talk that anyone might recognize, even if this habit caused later confusion just where debaters had hoped to make their case self-evident. For example, Cyril read Nicene Creed as if logos were presumptive subject of every Greek verb, spelling out a simple story about one divine actor in three paragraphs. Cyrils Procrustean grammar sparked a bonfire of anathemas still smoldering in late twentieth century, when Chalcedon s monophysite and orthodox heirs agreed that language, not Christology, divided them. In Episcopal Church's Teaching Series, Norris made classical doctrines accessible for modern readers, yet never as an haut vulgarisateur. On contrary, he believed ancient authors expected a plain hearing from their contemporaries. He dismissed theological handbooks rich with technical lingo, and in classroom bluntly labeled Aloys Grillmeier's elaborate taxonomy of patristic arguments insane!2 His students profited weekly from what I might call Norris's Razor. My colleague Donald Schell recalls Norris's genius for finding a single plausible sentence when a seminar presenter read out chains of garbled cliches. Rather than shame a muddled student, Norris advised: Your first four points won't lead anywhere; but this one could be interesting. Start over from this beginning. I once read him a long rehearsal of Trinitarian models, and asked jokingly whether Cappadocian Trinity was simple arithmetic for attributing every divine action in Scripture to one agent. Norris countered: Your joke is your best idea. The Cappadocians never say, like some modern writers, that Trinity doctrine 'allows us to look into inner workings of godhead.' They teach: 'We don't know anything about God; all we know is what God does.' Norris's close-shaven summary gave me my motto for a lifetime's pastoral work. In counseling, sermons, or Bible study I never try telling people what Anglicans know about God. We only search together for signs of God's action: in Scripture, in church, and outside both. Norris's Notes shows how his critical Razor furthers dialogue and even contest, but never polemic. Like Confucius in Analects, he regarded polemic as cause to investigate deeper. Upon once hearing a popular Episcopal author humiliate an old-fashioned Eastern Orthodox bishop, Norris reacted with disgust. Yet likewise criticizing easy agreements, he complained to his students that in interfaith dialog the Christians never show up. Instead, Buddhists and Christian enthusiasts for Buddhism explore how Buddhist and Christian values match. Norris objected that such happy unison makes true engagement impossible. During today's revisionist era-biblical, liturgical, theological-Norris's Razor might help us more than we have allowed. Thirty years ago liturgical armies began clashing by night over gender-corrected language: a campaign of attrition enjoying very modest encouragement from linguistic science. (Many corrections attack English core vocabulary, which changes least in any language and typically bounces back, just as breast of turkey has returned replacing Victorian Bowdlerism white meat.) In a 1986 essay for Associated Parishes' Council at San Francisco, Norris turned our focus toward a deeper issue. What wants reforming is not that women have been excluded from public worship, Norris wrote, but that women have been silenced. …" @default.
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• W331344105 date "2008-07-01" @default.
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• W331344105 title "Norris's Razor" @default.
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