The rising sun as typus Christi

Iam noctis umbra linquitur,
polum caligo deserit,
typusque Christi, lucifer
diem sopitum suscitat.

     Stanza 2 of the anonymous 5th or 6th century hymn "Deus, qui caeli lumen es."

The Christian faith is "exceptionally rich"

"The 2,000-year old Western tradition, that of Christianity, provides, whether one believes in it or not, an exceptionally rich mythos – a term I use in its technical sense, making no judgment here of its truth or otherwise – for understanding the world and our relationship with it. It conceives a divine Other that is not indifferent or alien – like James Joyce’s God, refined out of existence and ‘paring his fingernails’ – but on the contrary engaged, vulnerable because of that engagement, and like the right hemisphere rather than the left, not resentful (as the Old Testament Yahweh often seemed) about the Faustian fallings away of its creation, but suffering alongside it. At the centre of this mythos are the images of incarnation, the coming together of matter and spirit, and of resurrection, the redemption of that relationship, as well as of a God that submits to suffer for that process. But any mythos that allows us to approach a spiritual Other, and gives us something other than material values to live by, is more valuable than one that dismisses the possibility of its existence."

     Iain McGilchrist, The master and his emissary:  the divided brain and the making of the western world, New expanded edition (New Haven, CT:  Yale University Press, 2019), 441-442.  But McGilchrist then moves on from the body and religion to art, or, more generally, beauty.

McGilchrist on theological liberalism

     "The Western Church has, in my view, been active in undermining itself. It no longer has the confidence to stick to its values, but instead joins the chorus of voices attributing material answers to spiritual problems. At the same time the liturgical reform movement, as always convinced that religious truths can be literally stated, has largely eroded and in some cases completely destroyed the power of metaphoric language and ritual to convey the numinous. Meanwhile there has been, as expected, a parallel movement towards the possible rehabilitation of religious practices as utility. Thus 15 minutes Zen meditation a day may make you a more effective money broker, or improve your blood pressure, or lower your cholesterol."

     Iain McGilchrist, The master and his emissary:  the divided brain and the making of the western world, New expanded edition (New Haven, CT:  Yale University Press, 2019), 441.  But see p. 316 for his comments on "the improbable doctrine of transubstantiation," which he treats as "the explicit analytical [(i.e. medieval scholastic)] left hemisphere attempt to untangle" the properly metaphorical "is" of the right, and thus does no more than mirror the parallel rejection of metaphor on the part of Protestant literalism (mere representationalism).

"Gotta serve somebody"

      "When we decide not to worship divinity, we do not stop worshipping:  we merely find something else less worthy to worship."

     Iain McGilchrist, The master and his emissary:  the divided brain and the making of the western world, New expanded edition (New Haven, CT:  Yale University Press, 2019), 441.

"Hall of mirrors"

     "If the right hemisphere delivers 'the Other' – experience of whatever it is that exists apart from ourselves – this is not the same as the world of concrete entities 'out there' (it is certainly more than that), but it does encompass most of what we would think of as actually existing things, at least before we come to think of them at all, as opposed to the concepts of them, the abstractions and constructions we inevitably make from them, in conscious reflection, which forms the contribution of the left hemisphere. But what if the left hemisphere were able to externalise and make concrete its own workings – so that the realm of actually existing things apart from the mind consisted to a large extent of its own projections? Then the ontological primacy of right-hemisphere experience would be outflanked, since it would be delivering – not 'the Other', but what was already the world as processed by the left hemisphere. It would make it hard, and perhaps in time impossible, for the right hemisphere to escape from the hall of mirrors, to reach out to something that was truly 'Other' than, beyond, the human mind.
     "In essence this was the [culminating] achievement of the Industrial Revolution."

     Iain McGilchrist, The master and his emissary:  the divided brain and the making of the Western world, new revised edition (New Haven, CT:  Yale University Press, 2019), 386.

"Receive us . . . not troubled, not shrinking back on that day of death or uprooted by force"

Index of Medieval Art, below

"O Lord and Maker of all, and especially of this body of ours! O God and Father and Pilot of mankind! O Master of life and death! O Guardian and Benefactor of our souls! O You who make and change all seasonably by Your creative Word, . . . receive us, ready and not troubled by fear of You, not turning away in our last days, nor forcibly drawn from things of earth, as is the misfortune of souls loving the world and the flesh, but eagerly drawn to the heavenly life, everlasting and blessed, which is in Christ Jesus our Lord, to whom be glory forever and ever. Amen."

     St. Gregory of Nazianzus, Funeral oration On his brother, St. Caesarius 24, trans. McCauley, FC 22 (Funeral orations (Washington, DC:  Catholic University of America Press, 1953)), 25.  Trans. Liturgy of the hours for Friday in the 31st week of Ordinary time:

"Lord and Creator of all, and especially of your creature man, you are the God and Father and ruler of your children; you are the Lord of life and death, you are the guardian and benefactor of our souls. You fashion and transform all things in their due season through your creative Word, as you know to be best in your deep wisdom and providence. Receive. . . . us too at the proper time, when you have guided us in our bodily life as long as may be for our profit. Receive us prepared indeed by fear of you, but not troubled, not shrinking back on that day of death or uprooted by force like those who are lovers of the world and the flesh. Instead, may we set out eagerly for that everlasting and blessed life which is in Christ Jesus our Lord. To him be glory for ever and ever. Amen [(δέχοιο δὲ καὶ ἡμᾶς ὕστερον ἐν καιρῷ εὐθέτῳ, οἰκονομήσας ἐν τῇ σαρκὶ ἐφ' ὅσον ἂν ᾗ συμθέρον· καὶ δέχοιό γε διὰ τὸν σὸν φόβον ἑτοιμασθέντας, καὶ οὐ ταρασσομὲνους, οὐδὲ ὑποχωροῦντας ἐν ἡμέρᾳ τῇ τελευταίᾳ, καὶ βὶᾳ τῶν ἐντεῦθεν ἀποσπωμένους, ὃ τῶν φιλοκόσμων ψυχῶν πάθος καὶ φιλοσάρκων, αλλὰ προθύμος πρὸς τὴν αὐτόθεν ζωὴν τὴν μακραίωνά τε καὶ μακαρίαν, τὴν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.)]."

     Greek from SC 405 (1995), , and PG 35, col. 788B-C.  A lovely illustration of this (St. Caesarius interpreted by me as both returning home upon exile as mentioned in this funeral oration and welcoming his brother and mother to "that everlasting and blessed life which is in Jesus Christ our Lord") would be Index of Medieval Art no. 49875.

"being and being known as a Christian"

"Although he possessed many important honors, his own first claim to dignity consisted in being and being known as a Christian."

     St. Gregory of Nazianzus, Funeral oration On his brother, St. Caesarius 10, trans. McCauley, FC 22 (Funeral orations (Washington, DC:  Catholic University of America Press, 1953)), 12.  Cf. "Their sole enjoyment in their children was that they be known as Christ's and called His" (4, p. 7).  This is, if memory serves, a theme of St. Gregory's.