Abstract
The author, Canon Dr Edmund Newell, is the Principal and Chief Executive of the educational foundation, Cumberland Lodge, in Windsor Great Park. He is an economic historian with several publications to his name, and a priest of the Church of England. Prior to the publication of The Sacramental Sea, Canon Newell gave a talk at St Paul’s Cathedral as a contribution to the Lent Sermon Series in 2016, entitled ‘Just Water. A Theology of Water and the Sea’ (this talk can be viewed on YouTube). The book contains 173 pages, has 10 chapters plus a Preface, Introduction, a bibliography, maps, Scriptural References and a General Index.
In the book, Canon Newell explores the spiritual and religious dimension of humanity’s relationship with the sea. Hence, the study may be viewed from either a Christian perspective or as a study of the sacred and symbolic nature of the sea and its effect upon seafarers and coastal communities. In the process the author examines the theological perspectives influenced by our engagement with the sea, especially in the sense that the sea often evokes feelings of awe and transcendence. Awe and fear are also two important aspects although they are not exclusively linked with religion, and, indeed, many people today claim to be ‘spiritual but not religious’.
The study begins with the words of Genesis and ends with some observations on modern-day adventurers such as Sir Francis Chichester, Chay Blyth and Roz Savage. The conclusion also draws attention to the experiences of modern-day people concerning the current environmental crisis, the problems of migration, climate change and pollution especially of plastic. We might also add the devastating effects of Tsunamis, rising sea levels and floods – especially as they eat away at the coastlines and disrupt the lives of coastal communities.
A sacrament is usually acknowledged as a religious ceremony or ritual that has sacred and symbolic significance, which is usually seen as a being symbolic of divine grace. Numerous sacraments and rituals do indeed involve engagement with water, including baptism, scattering of ashes at sea and the disposable of the deceased. In his conclusion, Newell points out that Hilaire Belloc, a sailor himself, saw the sea as a common sacrament of this world. Nevertheless, he makes use of the theologian Hans Gustafson’s insight in which he says that: [T]he sea is highly sacramental: not only, as we have seen, is the sea a potent and multifaceted symbol of God, but it is also associated with religious experience. Sacramentally, the sea connects the transcendent and immanent understanding and experience of God (140–2).
The reader is taken on a journey from the earliest times to the present day, and in the process the author draws upon the works of a very wide range of authors, adventurers, scholars, artists, writers, poets, playwrights and musicians to explore the issues. Although the Hebrews were not great sailors they acknowledged and revered the power and influence of the sea, making innumerable references to it in their history. Noah and Jonah are of course well-known examples. Early on in his journey through the book Canon Newell describes Homer’s Odyssey as a ‘Christianised myth’ an ‘allegory of the Christian life’ and an expression of faith. He also draws upon Christian saints, such as St Nicholas, St Paul, St Columba, St Cuthbert, St Catherine of Sienna and Jesus’ mother Mary (Stella Maris – Star of the Sea) for inspiration. All this gives the impression of a kaleidoscope in which the sea provides a richly textured background,
Given the breadth of people, places and events referred to in the discussion it may seem a little churlish to mention omissions. However, I think one important issue is the lack of references to maritime missions – not least because there are a few passing references to important scholars here including Peter Anson, Frank Bullen and Robert Miller.
More might also be said about coastal communities today having developed a wide array of festivals to commemorate their relationship with the sea, such as fish and oyster festivals and sea fests. The Harvest of the Sea festival is now common in coastal communities (a festival developed in the wake of the introduction of the Harvest Festival during the late nineteenth century). There are also innumerable festivals that have specific functions, such as gansey service in Robin Hood’s Bay where local and visiting people bring examples of fishermen’s ganseys for display. And a little further north, at Staithes, there is an annual ‘Nightgown Parade’ that, I am told, recollects the fishermen’s wives who, dressed in their nightclothes, walked down to the harbour with their lanterns to meet the menfolk arriving home. Nearly all these events include religious services that draw attention to the sea’s bounty, and to the loss of life of so many who have followed a seafaring trade.
But these points are somewhat minor in the light of Canon Newell’s otherwise thorough and stimulating study.