The Mastery Of Time - Evelyn Underhill
Annual Day of Quiet ReflectionSaturday, June 13, 2015 9:30am - 3:30pmSayre HouseThe Washington National Cathedral“The Mastery of Time”Directed by Donna OsthausDownload Registration Form“He that believeth shall not make haste.” Isaiah 28:16Evelyn Underhill circa 1930 flanked byOrthodox priests, King’s College LondonA lately discovered article by Evelyn Underhill from a timenear the end of her life (and the beginning of World War II) will bring us to contemplate thisvery contemporary issue of our time. We will explore the subject through Underhill’s essay,through a scriptural reference to Jesus’s attitude toward his use of time (Matthew 15:21-28),and briefly through the references to the subject of time in the contemporary poetry of hercolleague and friend, T. S. Eliot.The Quiet Day will be directed by Donna Osthaus, formerly Director of Program at the College of Preachers at Washington Cathedral. She subsequently organized and led art and literature pilgrimages in Italy, France, and England, including two Evelyn Underhill pilgrimageswith Dana Greene.
A (Very) Short History of the Evelyn Underhill AssociationIn 1989 the Rev. Carole Crumley organized a conference on Evelyn Underhill at the WashingtonNational Cathedral. The principal speaker was the Rev. Canon A. M. Allchin of Canterbury Cathedral. In 1992 Rev. Milo Coerper, whose life had been deeply influenced by the work of EvelynUnderhill, and Dana Greene, author of several books on Underhill, offered a retreat at the Collegeof Preachers at the Cathedral. Shortly thereafter the Evelyn Underhill Association was legally incorporated. Initially a print issue of an annual newsletter was distributed and subsequently thenewsletter was made available in electronic form. It continues to be made available in the late Falleach year at www.evelynunderhill.org. The Association serves to promote personal interest andscholarly work on the life and writings of Evelyn Underhill. Each year on the Saturday closest tothe anniversary of Underhill’s death on June 15th the Association sponsors a Quiet Day at SayreHouse on the grounds of the Cathedral. In 2001 the EUA participated in a number of events celebrating the 100th anniversary of the publication of Underhill’s Mysticism. Persons who want to benotified about the annual Quiet Day or the appearance of a new edition of the electronic newslettershould send a message to evelynunderhill@gmail.com“For a lack of attention a thousand forms ofloveliness elude us everyday”-- Mysticism
NEW AND NOTEWORTHYThe Rev. Susan Dean, a spiritual director and Episcopal priest, is Priest-in-Residence andExecutive Director of the newly founded Underhill House, a quiet place to pause and pray indowntown Seattle. Underhill House is under the wing of the Episcopal church of Olympia,Washington. Dean and supporters are in the process of raising 170,000 to support this effort; 53,000 are now on hand. Donations are welcome and may be sent to The Diocese of Olympia,1551 10th Ave. E., Seattle, WA 98102, att: Sharon Pethers with Underhill House written in thememo line.Further information is available at www.underhillhouse.org or fromsusan@underhillhouse.org.“Celestial Thinking”; by Stefany Anne Goldberg in The Smart Set. This is a review of Underhill’s“Practical Mysticism.” .aspxJean Hite’s blog contains the article: “Evelyn sticism to Worship.”SeePaul Woolf’s blog on Evelyn Underhill, “Embracing Aesthetics,” explores EU’s writing in beautiful manner. ogA small book on Evelyn Underhill; Grace through Simplicity:Evelyn Underhill, ND: Ave Maria Press, 2004.The Practical Spirituality ofChris Glaser’s blogspot www.chrisglaser.com contains two articles on Evelyn Underhill: WhyCan’t It Always Be This Way? and War and Peace, August 27 and September 17, 2014, respectively.The Retreat House at Pleshey, Evelyn Underhill’s favoriteretreat house, dates from 1906. For over a century it has beena haven of peace and prayer, a spiritual power house. Thereare aspirations to make it a centre for teaching about prayerand spirituality. But refurbishment is needed. A campaign for1.5 million pounds is now underway. The staff asks for yourprayers and for your financial support.For furtherinformation see www.retreathousepleshey.com.
Finding Underhill in CubaIn January, during the week of Christian Unity, I traveled on an ecumenical pilgrimage to Cubawith the Shalem Institute. Our mentor was Thomas Merton who soon after his baptism and beforehe entered the Trappist monastery at Gethsemane made a pilgrimage to Cuba. Our intent was tointeract with seminary students and prison chaplains at the ecumenical seminary in Matanzas, acity about two hours from Havana. One morning after our opening prayer as I was walking tobreakfast one of our Cuban colleagues approached me and asked if I were the author of books onEvelyn Underhill. Obviously I was surprised and interested. Carlos Exposito, an Episcopalpriest, regaled me with a touching story. While a student at the seminary he was casting about fora thesis topic when his professor, Adolfo Ham, a prominent theologian and former president of theCuban Council of Churches, suggested he pursue a study of Evelyn Underhill. With ProfessorHam’s assistance, Carlos Exposito was gradually able to secure the necessary books to write histhesis. Among them were my studies of Underhill. I was stunned and overwhelmed with joy.Evelyn Underhill had reached Cuba, a nation which for more than three decades had defined itselfas atheistic. Yet there were those who resonated with her message. The guiding song of our pilgrimage was “Dios esta aqui”, God is here. Among others, Evelyn Underhill had nurtured God’spresence on this Caribbean island. She was there.-- Dana Greene
The Evelyn Underhill Day of Quiet Reflection held on June 21, 2014Kathy StaudtKathy Staudt’s meditations focused on Evelyn Underhill: “TheMystic as Poet, the Poet as Mystic”. She invited us to attendto moments in Underhill’s poetry that open onto what one early poem calls “the splendour burning at the heart ofthings” (*Corpus Christi, from Immanence). In the morningtwenty-five gathered participants listened to poems fromUnderhill’s volume Theophanies that offer a “God’s eye view”of the beloved world, sharing what Underhill would later call“the eye of the Artist-Lover” as we look at the created world.We moved from poems about nature: “The Thrush” and “TheSummit” to an intensely personal poem, “The Day Before” inwhich the poet contemplates her mortality and her love of lifeon the evening of a surgical operation. We ended the morningby sitting in silence with Underhill’s poem “High Tide”resonating. After a silent lunch with readings offered byDonyelleDonyelle McCrea, we returned to the poetry and especially spent time with one of Kathy’sfavorites, Underhill’s “Thought’s a Strange Land” in which we hear something of thestrength and sense of mystical purpose in the poet’s exploration of her inner landscape.She ended by sharing some of her own poems inspired by images or quotations fromUnderhill’s poetry. The day ended with a Eucharist led by the Rev. Howard Kempsell.Here are a few participant prayers of thanksgiving from the Quiet Day followed by aselection of poems which served as meditations.“I am grateful for the deep serenity of the day; the sense of comradery in the silence, andlines from poems that propelled my prayers.”“ ‘God comes in the little things.’ I give thanks for language, for human imagination, forthe whole created universe and each and every part of it, large and small.”“A magnificent gift I received today: Experiencing a most unusual day surrounded by, butaware of and welcomed by others in a holy atmosphere—without any need for speaking inorder to honor silence.”“I give thanks for the new awareness that Evelyn Underhill held: the conviction that themystical life is not only open to a saintly few, but to anyone who cares to nurture it.”Some examples of poems by Evelyn Underhill, from Theophanies: A Book of V erses(London: J.M. Dent, 1916):HIGH TIDEFlood thou my soul with thy great quietness.O let thy waveOf silence from the deepRoll in on me, the shores of sense to lave:So doth thy living water softly creepInto each caveAnd rocky pool, where ocean creatures hideFar from their home, yet nourished of thy tide,
The Evelyn Underhill Day of Quiet Reflection held on June 21, 2014, cont’d.Deep-sunk they waitThe coming of thy greatInpouring stream that shall new life communicate;Then starting from beneath some shadowy ledgeOf the heart’s edgeFlash sudden coloured memories of the seaWhence they were born of theeAcross the mirrored surface of the mind,Swift rays of wondrousnessThey seem;And rippling thoughts ariseFan-wiseFrom the quick-darting passage of the dreamTo spread and findEach creviced narrownessWhere the dark waters dwellMortally still,UntilThe Moon of Prayer,That by the invincible sorcery of loveGod’s very self can moveDraws thy life-giving floodE’en there.Then the great swellAnd urge of graceRefresh the weary mood;Cleaning anew each sad and stagnant placeThat seems shut off from thee,And hardly hears the murmur of the sea.THRUSHESI think the thrush’s voice is more like God’sThan many a preacher’s telling of the Word;I think the mother-thrush, who turns the sodsTo find fat earth-worms for her baby bird—And, worn by her maternal toil,With busy eye and mildThat marks each subtle movement of the soilPatiently tends upon her greedy child—She is the feathery image of that graceWhich spends itself to feed our thankless race
The Evelyn Underhill Day of Quiet Reflection held on June 21, 2014, cont’d.THOUGHT’S A STRANGE LANDThought’s a strange land.Some dig its fields with diligence,Some pass through it steadfastly as pilgrims tothe Sepulchre,Some haste in dust and heat – toward what goal?Some climb its difficult hills and clouds receivethem from our sight.Some take a neat villa, and plant geraniums in their borders,And test the drains and trim the wandering roses,And set up a paling to hide the restless road.I’m a gipsy therein.I go leisurely upon the highways,I try the lanes and trespass in the copses;I love the soft edge of the straight-driven road,The bramble and nuts, the comfrey and wild carrot,The campion and crane’s-bill deep in the tufted grass.Mine are the wild strawberries:I can spare others the turnips.There’s always a rabbit for my pot.Thought’s a strange land.It has square, fenced fields for honest farmers—To each his own field: they never look over the hedgetosee what their neighbours are growing.It has gardens enclosed full of fragrant and coloured things.I love the wild places best.Others may grow admirable cauliflowers,Crisp chrysanthemums in pots,Plump calceolarias if they have a mind to them,Dahlias full of earwigs,Fuchsias full of sensibility.(Thought’s a strange land!)But I’m the one that hears the gossip of the waters,The mysterious whisper of the dew:I prefer the voices of the aspen to the clack of the threshing machine.Thought’s a strange land.It’s full of small delicate plants, of lonely and solemn spacesWhere the sky is wide and the earth turns under the stars.It’s there I would be,Touching with love the exquisite blossoms of dream.There’s many an old pasture where I pitch my tent at twilight,Where the fairy rings are written and the daisies start to my hand:There’s many a lonely fell and rocky valley,And drink for the gipsy in every enchanted stream.
The Evelyn Underhill Day of Quiet Reflection held on June 21, 2014, cont’d.Thought’s a strange land.Far off, a long day’s journey, there’s a marsh that stretches to the sea.(The sea! the sea!)It’s a place of mystery and danger, the earth shakes beneath the feet;I leave my old horse behind when I venture there.What do they know of it, who till the fields and herd within the houses:Of the strange grey plants, the sudden pools, the wide, the white horizons,The narrow saltings, where the secret waters comeCreeping between the banks, bringing the solemn impulse of the ocean,The stretching fingers of the deepInto the very heart of the measured land?Tall birds breed there:They next between the rushesAnd hunt the silent edges of the shore,And go on their occasions to the sea.There’s news to be had in the marshes—A salted wind, sharp taste of the hidden wave:There on the fringes of thought when the night is fallingI’ll wait the invading tide.The Marsh at South Byfield, MABy Kathleen Henderson Staudt“There’s news to be had in the marshes” -- Evelyn UnderhillCattails and tall gasses bend,In the hidden breeze.Rooted and resilientWatered deep downBehind each row of tightly woven grass, another risesRow upon row, to the river’s bendToo dense, too tall for me to enterThe sun too bright, the mudToo deep for me.But in among the grasses, winged creatures bring tidingsCrickets trill. Tree swallows swoop and danceTheir tales flash white on the unseen wind.Now with his scooping flightA goldfinch flies ahead of me.His feathers flash gold.He rests on a cattail beside mePerches, turns,then swoops into the rushesas if he were daring me, he beckonsCome follow further!ComeCome and see!
Adhering to God: The Message of Evelyn Underhill for Our TimesDana GreeneThis article first appeared in SPIRITUALITY TODAY Spr ing 1987, Vol. 39, pp22-38. Used with permission.BIOGRAPHY has power to move, inspire, and provoke. It provides a model of personal integration, and in times like our own when the sense of the world's complexity and the loss of sharedmeaning cripple us, the individual attempt to make sense of life has great appeal.The life of Evelyn Underhill1 the twentieth century British religious writer, offers us not only inspiration, but an example of a modern woman, who was not broken by confrontation with complexityand the disintegration of meaning, but in fact worked to heal that confusion and brokenness. Shehas particular appeal for us because she is a modern woman. I mean by that not only that she livedin our century, but that she was well aware of the forces which shape our contemporary world andappreciated the power and achievement of modern science and technology. She was thoroughlyfamiliar with developments in modern psychology and was acutely aware, as was her contemporary, Dietrich Bonhoeffer, that God was absent in her time.We can resonate with Underhill because the questions she asks are our questions. She has appeal aswell because she lived a life very much like ours. She was a lay woman who had no backing froman ecclesiastical institution. She basically worked alone. It is not that she did not receive recognition in her own time; she clearly did. She was the most prolific female religious writer in the English language in the early twentieth century; the first woman to lecture at Oxford; a Fellow ofKing's College, London; the recipient of an honorary degree from the University of Aberdeen; thefirst woman to give retreats within Anglicanism; a religious writer of the Spectator; and a widelyacclaimed writer whose major books, Mysticism and Worship, have been recognized as pioneeringworks and have remained in print since their publication. If we are to believe Michael Ramsey, former Archbishop of Canterbury, Underhill did more than anyone else in Anglicanism to keep thespiritual life alive in the period between the wars.There is a resurgence of interest in Evelyn Underhill because she is one of us. She knows ourworld and its needs and her response is one of a call for personal spiritual renewal. Underhill's contribution is in the realm of personal religion, what today we call spirituality.If we examine the history of religion in the West, we can see that personal religion sometimesflourishes within institutional structures and sometimes grows up in response to the limitations ofthose structures. The tremendous outpouring of religious literature from the fourteenth through thesixteenth centuries was, at least in part, a response to the failure of institutional Christianity to meetthe deep spiritual needs of its followers. There are parallels here within the early twentieth centurywhen religion, attacked by Biblical criticism, science, and psychology, and unable to speak boldlyto its attackers or passionately to its adherents, drove away many like Underhill to find some avenue for the expression of their religious intensity. Her response was the exploration of mysticismand the spiritual life.
Adhering to God: The Message of Evelyn Underhill for Our Times, cont’d. 2Dana GreeneTHE PRIORITY OF MYSTICISMEvelyn Underhill was a prolific writer.2 I have examined her more than three hundred essays,books, introductions, editions, book reviews, and hundreds of her letters, and I am convinced thatin this writing, with its diverse and changing themes, there is a dominant question which pervadesit all -- that is, what is it to be holy? She addresses this question first in her study of the mystics,those who were considered holy, and then later she devotes herself to an exploration of the spirituallife and how we, normal people, can lead this life of holiness.The mystical life is, for Underhill, the spiritual life because all true religion has a central mysticalelement. This does not mean that all those who lead the spiritual life have lives like those of thegreat mystics, but rather that the pattern of those lives is the same. She never principally associatesmysticism with extraordinary phenomena -- visions, voices, etc., but with the quiet movement ofthe heart. For the great mystic and the garden variety person, the ". . . spiritual life is simply a lifein which all that we do comes from the centre, where we are anchored in God: a life soakedthrough and through by a sense of His reality and claim, and self-given to the great movement ofHis will."3 This is the sum of Underhill's thought. How she came to have this understanding of thespiritual life is the subject of this essay.Although Evelyn Underhill is remembered as an elegant and sensitive religious writer on topics ofmysticism and the devotional life, her early life gives few indications of her later religious intensitynor does the certitude of her writing hint at her own spiritual anguish.Evelyn Underhill's life has been referred to as "quiet." By that it is meant that it was not dramaticin any outward sense. As the only child of a London barrister and his wife, she lived a life of material comfort. At age thirty-two, she married H. Stuart Moore, a childhood friend, who like her father had a profession in the law. They had no children, and Mrs. Moore, as she was known in private, spent her days writing. Her work was favorably received and sold well. After about 1925,when she was fifty, she turned increasingly to spiritual direction and the giving of retreats.Her later writing was almost entirely devotional. Although she almost never voiced her position onpolitical questions (she believed this would alienate her readers), in the late 1930s she became apacifist. As the air war over Britain raged, she claimed that although Hitler was a scourge, his evilshould not be met by the evil of war. Only love could overcome evil. Her spirituality led her ultimately to a position which was incomprehensible to most of her contemporaries.She died in 1941, ten years before her husband, and is buried with him in a grave in the churchyardof St. John's in Hampstead. If one pushes away the weeds and brambles that have grown up over it,one can read the inscription on the stone -- "H. Stuart Moore and his wife, Evelyn, daughter of SirArthur Underhill." The defining of this prominent female writer in terms of the men in her life,while historically appropriate, is ironic for those of us who follow her.This "quiet life" of Evelyn Underhill was marked by certain paradoxes. Although she was born intoa nominally Anglican home, for a number of years as a young woman she considered herself to bean atheist. As she became more intensely interested in religion, however, she had an experience
Adhering to God: The Message of Evelyn Underhill for Our Times, cont’d. 3Dana Greenewhich clarified for her that she wanted to join the Roman church. But because of the church's position on Modernism and her fiancé's opposition to such conversion, she did not "go over to Rome."For years she lived unable to join the Roman church and not participating in Anglicanism. Thestrain of living between these two worlds taxed her. She was taxed in other ways also.As the wife of a London barrister, she was expected to keep up a lively social life. But she was aswell a woman of great religious intensity who expressed herself in a torrent of writing which keptup for thirty-four years. She was a writer who was acclaimed in her own times, but one who movedin no literary circle and had no disciples. She was a woman who cherished community and hadmany friends, but one who worked essentially alone, writing from her home without the direct support of any institution, academic or ecclesiastical. She was a director of retreats and spiritual guideto many, but she shared her own spiritual anguish with almost no one. Although devoted to bothher husband and her parents, neither shared her interest in religion.Yet this "quiet" life of Evelyn Underhill, filled with seeming paradoxes, produced some of the bestreligious literature of our time. Moreover, there is not only development in her thought, the diversethemes of her writing are interconnected and fit together to create a unique and convincing understanding of reality. THE WORK If one is to discuss Underhill's work, one must begin withMysticism, a pioneering study of, as the subtitle indicates, the nature and development of human spiritual consciousness. It was this book which established her reputation and set the theme, whether expressed in analytical pieces, biographical essays, editions, or introductions, which would dominateher writing for more than a decade to follow. She became the authority on Mysticismin England.William James had discussed this phenomenon in Varieties of Religious Experience and WilliamInge's book, Christian Mysticism, stimulated interest in the subject, but neither explored it in theway Underhill would.Underhill followed a circuitous route to the publication of her first major work. She came to thesubject of Mysticism first through an interest in philosophy and then in the occult. She became atheist of sorts, and then in her late twenties, she began to feel the pull of Christianity, which sheboth wanted to embrace and yet resisted violently. By her early thirties, she began gathering material for her book on Mysticism. She was thirty-six years old when it was published in 1911.An artifact from Underhill's life I came across in England tells us a great deal about what shethought was important. At the retreat house in the village of Pleschy, near Chelmsford, where Underhill frequently gave retreats, you will find on the mantle of the Warden's study an embroideredplaque which belonged to her. Stitched on the plaque is the word, ETERNITY. In our pragmatic,complicated lives, which seem anything but connected to the eternal, the word startles and assaultsour sensibilities; yet in many ways it summarizes Underhill's view. This plaque hung in her homeas a reminder of where she needed to place her focus. In order to understand Underhill, one mustbegin at the beginning with Mysticism, that five hundred page book which has had thirteen editions, remains in print, and is available on the shelves of even mediocre libraries. In it, she establishes what she calls "the mystic fact," namely that there are those who claim to have experiencedunion with Reality. To use her words: Mysticism then is not an opinion; it is not a philosophy. It
Adhering to God: The Message of Evelyn Underhill for Our Times, cont’d. 4Dana Greenehas nothing in common with the pursuit of occult knowledge . It is the name of that organic process which involves the perfect consummation of the Love of God: the achievement here and nowof the immortal heritage of man. Or, if you like it better -- for this means exactly the same thing -it is the art of establishing.[a] conscious relation with the Absolute.4Her point in writing the book was to convince her readers that the mystics had something to teachthem about the nature of Reality. In her work she first separates Mysticism from theology, magic,and philosophy, and then explores the mystic way, the universal process of the mystical life. Byusing illustrations from the lives of western mystics, she introduces her readers to the vast treasuryof mystical literature which was largely unknown in the English-speaking world. THE WAY TOREALITY In Mysticism, Underhill examines the organic, psychological life process which movesfrom the world of appearances to the world of reality. She does not examine this as it exhibits itselfin normal people, but rather as it expresses itself in the lives of the human giants, the "pioneers" ofhumanity, that is, the mystics, who follow the same path as all others but with greater intensity. Ofthem she wrote,[they] are men and women who insist that they know for certain the presence and activity of thatwhich they call the Love of God. They are conscious of that Fact which is there for all, and which[is the] true subject-matter of religion; but of which the average man remains either unconscious orfaintly and occasionally aware. They know a spiritual order, penetrating, and everywhere conditioning though transcending the world of sense. They declare to us a Reality most rich and living,which is not a reality of time and space; which is something other than everything we mean by'nature; and for which no merely pantheistic explanation will suffice.5The end of this mystic process, this movement from appearances to Reality, is not some esoteric,theoretical knowledge, but rather a transfigured and remade consciousness which operates at a different level than that of others and literally perceives a different world. In the mystic, a transcendental consciousness, apprehending and uniting with Reality, comes to dominate normal consciousness which is battered and buffeted in a world of sense appearance.For Underhill, there is a natural human tendency to unite with Reality, to seek harmony with thetranscendental order. It is in the mystics that we find this tendency most fully realized. For them,the desire for Reality, the movement of one's whole being in surrender to Reality is not done forpersonal gain or power or for curiosity, but only because of a desire to be united with Reality. Suchunion demands the entire redirection (not the denial) of all human powers -- sensual, intellectual,and volitional -- toward that which one loves. It produces a transformed consciousness and a lifewhich is filled up with the object of one's love. Such a life is active and practical, not passive andtheoretical. It is a life which aims specifically at the spiritual and has as its object a living and personal One. Finally, union with this living and personal One results in what Underhill calls divinefecundity. The self is not so much overcome as filled up with the One, God; it becomes theopathetic and manifests itself in a deified life.STAGES OF DEVELOPMENTIn addition to establishing the mystic fact, Underhill outlines the universal mystic way, the actualprocess by which the mystic arrives at union with the absolute. She identifies five stages of thisprocess. First is the awakening, the stage in which one begins to have some consciousness of absolute or divine reality. The second stage is one of purgation which is characterized by an awarenessof one's own imperfections and finiteness. The response in this stage is one of self-discipline andmortification. The third stage, illumination, is one reached by artists and visionaries as well as being the final stage of some mystics. It is marked by a consciousness of a transcendent order and avision of a new heaven and a new earth.
Adhering to God: The Message of Evelyn Underhill for Our Times, cont’d. 5Dana GreeneThe great mystics go beyond the stage of illumination to a fourth stage which Underhill, borrowingthe language of John of the Cross, calls the dark night of the soul. This stage, experienced by thefew, is one of final and complete purification and is marked by confusion, helplessness, stagnationof the will, and a sense of the withdrawal of God's presence. It is the period of final "unselfing" andthe surrender to the hidden purposes of the divine will. The final and last stage is one of union withthe object of love, the one Reality, God. Here the self has been permanently established on a transcendental level and liberated for a new purpose. Filled up with the Divine Will, it immerses itselfin the temporal order, the world of appearances in order to incarnate the eternal in time, to becomethe mediator between humanity and eternity.In Mysticism, Underhill sets out the framework of her understanding of human psychological development. The focus for full development must be on the eternal. the transcendental order whichexists, but is not immediately obvious to us. By following the natural tendency towards union withthis order, one becomes liberated and unselfed, filled up with that eternal reality which one loves.Mysticism is not some rare, esoteric phenomenon, but rather a movement of the heart, open to all,fully realized by the few, in which the object, method, and consequence are all the same. To seek,to find, to be transformed by that which is eternal and fully real, the One, which the mystics callGod.BREAKDOWN AND BREAKTHROUGHMysticism was well-received and it established Underhill as the preeminent authority on the subject. During the next decade she continued to explore this topic, turning out books, articles, editions, and reviews on Mys
Evelyn Underhill, ND: Ave Maria Press, 2004. Chris Glaser’s blogspot www.chrisglaser.com contains two articles on Evelyn Underhill: Why Can’t It Always Be This Way? and War and Peace, August 27 and September 17, 2014, respec-tively. The Retreat House at Pleshey, Ev
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