In the Spirit is a short text comprised of nine chapters and a conclusion. Each chapter has a loose thematic centre, which it explores associatively. The author draws out different existential threads in conversation with the Christian scriptures and a range of different works of art. There is a particular journey that the book hopes to take its reader on, although I didn’t fully appreciate this until I got to the end. Starting in darkness, with the soul asleep, journeying through resistance to conversion to a life renewed, the book ends with a vision of perfection and the pattern of a divinely ordered life.
The opening chapter – ‘A Drunkard’s Sleep’ – takes drunkenness as its phenomenological and theological meditation. In this chapter DeLay draws substantially on Adriaen van Ostade’s Drunkards in a Tavern to illuminate his various conceptual forays on this theme. He goes in a number of different directions exploring the image and experience of drunkenness. Intoxication by alcohol is associated variously with sleep, dreaming, lying, illusion, blindness, restlessness, simmering rage, hardness of heart and a failure to be satiated. These different qualities of the drunk and the addict find obvious correlates in the existential and spiritual realm. For DeLay, that which the drunk’s restless thirst longs for is ultimately the living water which Christ offers the Samaritan woman in John 4; the water that is himself. Yet the drunk ‘dulls his sensibility’ (12) to this living water, which is why there is a wakefulness, a ‘sober-mindedness’ (16) needed before it is even possible to drink from that which will satisfy. There is a particularly interesting reflection in the midst of this meandering exploration, on two types of blindness. DeLay takes us to Christ’s diagnosis in Matthew 11:18-19 of those that reject both he and John the Baptist, but for different reasons. John is rejected for his sobriety while Jesus is rejected for his so-called gluttony. As DeLay puts it: ‘Doubt, then, comes in two forms of blindness: with John, an unduly suspicious seeing that does not see what meets the eye, simply because it does not want to see it; with Christ, a self-servingly shallow seeing that sees only enough to be able to remain blind to whatever more it does not want to see.’ (18) DeLay puts the question to us – where else do these two types of blindness show up (or fail to show up) in the reader’s life and experience – the not seeing what is there and the only seeing what is there?
The second chapter – ‘The Strong Wind and a Still Small Voice’ – majors on the theme of dependence. It focuses on the Biblical story in 1 Kings 19 where the prophet Elijah is fed by an angel after waking alone and exhausted in the wilderness. DeLay considers the weakness, fragility of Elijah in his moment, which leads him to a broader reflection on the vulnerability and dependency woven through the human condition, requiring a posture of something like Løgstrup’s ‘basic trust’. He notes the ways we can resist this part of ourselves and try to maintain an illusion of independence. DeLay considers different artist’s impressions of this moment in Elijah’s story (Escalante, Bol, Maggiotto and Moretto.) These different ways of depicting the moment give us, as the reader, a way into imagining different possible postures – both of resistance and of receptivity – in Elijah in this moment, and in ourselves.
The third chapter – ‘On the Broad Way’ – circles around the theme of desire. It considers both desires locked into their own sense of themselves, as well as the possibility of a desire that leads to divine transcendence. DeLay tells us, starkly, that ‘Desire’s transfiguration, from inattentive or feverish, on the one hand, to attentive and judicious, on the other, is an upheaval of everything, that great moment of lucidity marking the fear of God.’ (35) This chapter circles back to themes from the previous two, picking up the narcotising theme from the first chapter. He again uses different pieces of visual art (Rodin and Munch) to invite us to consider different ways of seeing-as-artist, and so different ways of desiring. With echoes of Levinas he identifies the desire which hoovers the world into one’s own totalising artistic project, and an alternative which is receptive to the interruption of God.
Chapter Four is called ‘The Golden Calf.’ As its title suggests, this portion of text riffs on the theme of idolatry. Here DeLay engages with the contemporary prevalence of social media, thinking phenomenologically about the pressure it exerts to keep us preoccupied with images of ourselves. He diagnoses a new very and yet very old phenomenon, traced back to the myth of Narcissus. In an enjoyable pun, he diagnoses: ‘Narcissus, in fact, is the ancient predecessor of what for us has become rampant, a transcendental egoism consisting in the illusion of independence and self-sufficiency from God, a shallow pride leading to the pursuit of self-adoration, thereby culminating in an existence whereby one becomes one’s own idol, one’s own golden calf.’ (54) Taking this pronouncement further, he claims that this narcissism becomes ‘demonic’, because ‘divorced from the goal of becoming wise, the task of being oneself meets with failure. For underestimating evil, it fails to take adequate refuge from it.’ (65)
Chapter Five – ‘Through the Veil of the Word made Flesh’ – is something of a hinge chapter. Here DeLay tells us retrospectively what he has been seeking to do so far, and why: ‘If, then, the preceding chapters have aimed to establish one thing, it is to disclose the stupor in which we grope when we are estranged from God, whatever the particular reason is. Having fought for however long it may be to live apart from God, how will coming to know him be achievable after persisting alone? What form can a reconciliation between God and us take?’ (66) This chapter tries to illuminate the moment of conversion, where the inverted, self-satisfied ego is taken out of itself and transformed. This, then, is the frame with which to read this chapter, and the whole of the second half of the book. The exploration of a phenomenology of the closed-off life becomes an exploration of the phenomenology of conversion becomes an exploration of the phenomenology of the spiritually open and given-over life. DeLay’s orthodox answer to the question of what form divine-human reconciliation might take, is that ‘the incarnation changes everything.’ (66) It is the incarnation of God that ruptures our experience (of drunkenness, independence, feverish desire and idolatry) and addresses us. The recurring image – once again explored through the eyes of various artists, but particularly in this case, Caravaggio – is of St Paul’s Damascus Road conversion. It is Paul’s confrontation with the incarnate and reconciling person of Christ that knocks him (and us) off our horse. DeLay describes it thus: ‘The haze lifts. The riddle dissolves. Life ceases to be a Promethean project of forging an identity by way of the purposes we choose to determine for ourselves. Now, it instead takes on the pure form of a divinely appointed vocation, a task God gives us…Henceforth, the incarnation points the way for us, because Christ, while in earth, dwelling among us, leaves the pattern of life by which reaching eternal life is possible.’ (68) In the second half of this chapter he starts the constructive work of articulating what a phenomenology of this life so patterned involves. He offers a rich description of the ‘spiritual senses’ – what-it-is-like to have spiritual sight, hearing, smell, taste and touch (the eyes, ears, nose, mouth and hands of the heart, as it puts it) awake and attuned.
The sixth chapter – ‘The Purple Robe’– takes evil as its theme, particularly evil’s resistance to the conversion held up in the previous chapter. Different manifestations of the resistance to conversion are explored, but DeLay’s focus is evil’s pattern of denial of the truth followed by violent attack on the truth. The counter-pattern of the converted life works against this grain of denial-and-attack: ‘Displaying the futility of evil’s will to destroy the truth, Christ’s personal victory over death takes on universal significance. Having passed through suffering unto death, and back to life, his resurrection guarantees the good’s ultimate triumph over evil. Even when evil seemingly has overpowered the truth to the point of putting it to death, it fails, for the truth only rises again. This is the eternal power of the good originating beyond the world, a good having issued its first word with creation, and its last word with the resurrection.’ (102)
Work and rest are the central theme of the seventh chapter, titled ‘Apparitions of the Kingdom’. By implicit contrast to the locked-in desire and restlessness explored in earlier chapters, this is an examination of a work redeemed and a true rest that springs from outside of the self. As we find in all these chapters, DeLay offers a taxonomy of experiences. Of particular interest here is his distinction between different types of restoring rest – rest found through connection with the whole, and rest found in meditation on the dignity of the details, which he demonstrates in his discussions of Turner and Monet respectively. Again, what is offered is a phenomenology of the life spiritual – after the pattern of Christ. Rather than embroiling himself in classic philosophical debates about work and rest (usually cashed out as activity and passivity, or freedom and determinism) he rather points us to the fact that ‘metaphysical questions regarding God’s relation to creation and the relation between divine and human action are resolved simply by imitating Christ.’ (109)
‘Paul and the Philosophers’, DeLay’s eight chapter, takes wisdom as its theme. Paul’s famous sermon to the Greeks at Mars Hill is explored through various painterly depictions (Raphael, Ricco, Fortuny, Pannini and Rothermel.) The wisdom that is the pattern of Christ DeLay describes as ‘a third way’ (120) between the wisdom of the Greek philosophers (both Stoic and Epicurean) and the Jewish wisdom tradition from which Paul himself comes. Most pertinently for the philosophers reading this text, DeLay puts forward the suggestion that intellectualism’s sceptical posture can be destructive not only as a form of idolatry, but also as a form of superstition. For ‘when the truth has been revealed, and one persists in ignorance, what previously had been an admirable attitude of epistemic modesty itself becomes superstition, for it clings to an ignorance that has ceased to be warranted.’ (125) By contrast, Paul preaches obedience to the truth revealed, the person of Christ himself.
Chapter Nine, ‘The World’, considers the theme of overcoming. The Biblical stories paired and explored through artworks here are that of St John’s Revelation on the island of Patmos, and Christ’s temptation in the wilderness. The connection hangs on Patmos as a site of temptation similar to that of Christ’s wilderness. Drawing on both stories, DeLay gives an account the work and experience of overcoming – overcoming the world, overcoming temptation and (rightly) overcoming oneself. Christ is again the pattern book for this existential task. In refusing Satan’s attempts to get him to use his power in the wilderness he shows us, for example, that real power does not always need to show itself, and this is the kind of overcoming that our more spiritually alive selves are called to.
We come to the Conclusion, which is titled ‘Perfection’. The telos of the journey is held before us to continually elevate us, to remind us of the nobility that is possible and to-be-pursued. ‘Existence assumes the form of faith, for it becomes a stretching forth, a perpetual exodus always in patience seeking after the heavenly city, rather than turning back to idle aimlessly where it had begun.’ (150) And yet lest we forget, we are reminded – ‘nobody begins elsewhere than with mercy.’ (151)
My experience of reading this book was that each chapter was something like a homily – less primarily a piece of conceptual analysis (although this is wound through DeLay’s prose) and more of a moral, spiritual and existential exhortation. Or perhaps the foreground use of artworks makes this book feel like visiting a gallery with someone, attending with them, jointly attending and seeing what they see. I could imagine a sermon or lecture companion series to this text. Knowing now the homiletic quality of the text, I might have chosen to read it differently. I suspect that the best way to approach this book is not to read it too quickly, but to treat each chapter as a meditation, pausing between each. There are strands of connection between the chapters, but similarly, one could easily read each chapter as standalone. As so much of the book involves discussion of unseen works of art, reading in a space where one has access to a high resolution screen to search for the images will probably serve this more tuned-in and contemplative reading. (Learn from this reader’s mistake – don’t read on the London Underground with no Wi-Fi to search for images). In an ideal world this book would have included all the images it refers to, but there are a huge number of artworks engaged, which would no doubt have been a huge cost and headache to compile.
Although I want to say that this is a homiletic piece of work, it is also certainly reads as a primary piece of phenomenology in the tradition of Christian existentialism. DeLay’s energy is not directed towards any secondary analysis of any other thinkers – the text is focused on making its own declarations, analyses and exhortations. The prose has a meandering and associative quality, with themes built on implicitly, and in a non-linear way. The form of the book seems to want to evoke some of the texture of our experiential and existential existence. It has no introduction, no framing, no signposting, no overview. We are dropped straight into the meditation on drunkenness and sleep with the question: ‘Am I in darkness?’ Initially I found this jarring and disorientating, but, in settling in to DeLay’s prose, I take it that this abruptness is intentional, evoking our thrownness and the disoriented sense of waking from sleep, not knowing quite where we are or what it is to find ourselves awake (or are we?)
As a work of phenomenology, the extent to which the reader will find it valuable will be the extent to which the rich phenomenological descriptions that DeLay paints resonate with the lived experience of the reader, or not. For this reader, there were many points at which the text spoke to my lived experience – see above, on blindness and intellectualism particularly. On this point I would be fascinated to speak to others who have also read the text. This text is accessible to the engaged and interested reader of any stripe – no previous expertise in philosophy is needed, although my suspicion is that the book may split a room. This is a book that I wish I had been able to read with others, to find out what did and didn’t resonate with them, what they saw, felt or noticed in reading this book that I didn’t, what rubbed them the wrong way. I am particularly curious as to how the book’s assertions might land with those who do not share the theological commitments that are made foreground. For this reader, immersed in and committed to the Christian faith, the theological assumptions are a familiar landscape in which I live, move and have my being. But how might the non-believer respond to the assertion that ‘the incarnation changes everything?’ This of course raises something of the meta-question of the nature, significance and legitimacy of the theological turn in phenomenology, although I think DeLay is rightly unapologetic in assuming that this kind of theological phenomenology is legitimate. I am interested less here in the meta-philosophical question and more in the interpersonal and experiential one: what-is-it-like for an atheist to read this book? There are many kinds of atheist, of course, so there will not be one answer to this question. My sense is that there are flavours and textures of human experience which DeLay puts words to, in conversation with art and scripture, which make this work the kind of site where theists and atheists can dialogue…but I seek the atheist’s opinion here.
In a similar vein, I am also curious as to how the tone and feel of the book is received by a non-Christian audience. The sermonising quality of DeLay’s writing has a certain severity or heaviness to it. This is a descriptive rather than critical point – again, the quality of a primary existential text (as we find in the likes of Kierkegaard, Levinas and friends) definitionally has a confronting tone. I would love to know for whom else this is a holy confrontation, and whether there are those for whom it leaves cold as moralising. One person’s aphorism is another’s cliché. Maybe all existential writing runs this risk, and there is a boldness to DeLay’s unironic frontal delivery which, in a philosophical landscape typically concerned with caveats and an obsession with narrowing the scope of a set of claims, is refreshing. As I say – I am curious to know where this text leads others.