 One of the gifts I was given during my time as General Secretary of the NSW Ecumenical Council was a small seven branch candelabrum, from the Indian Orthodox community in Sydney. I love it for many reasons: not least as it helps me recall something of the wonderful life and faith of Indian Christianities and cultures; since it reminds me of the inheritance and shared values which Christianity owes to Judaism; and because it is such a beautiful item for life. for all For light is such a vital symbol for spirituality in so many different forms and context, and, In our current COVID-19 crisis, this is a particularly lovely thing to explore. Within the Orthodox and Catholic (including many Anglican) traditions of Christianity lighting of candles is certainly a very life-giving established form of prayer. As the Greek Orthodox Archdiocese of America expresses it: 'Upon entering an Orthodox church, for example, it is customary to light candles and offer prayers for one’s personal needs or that of a family member or friend. Candles are lit before icons as a sign of one’s faith and hope in God’s help. .. By lighting a candle and offering a prayer, one enters into closer contact with the Church and her ministry to the faithful, invisibly warming the soul by the visible light of the candle.' See further, and for an opportunity to light a virtual candle here. In my case, I often like to use my candelabrum to bless the classic seven directional dimensions of my life and world: north, south, east, west, beneath, above, and within. In doing so I can remember particular people or aspects of life. At this time for example, when I light one candle I hold in prayer, and offer intention, for those in the northern hemisphere, including those in Italy, Spain and the USA, who have been so badly affected by the coronavirus, and my family and native land in the UK. Praying for what is beneath me similarly enables me to recall the land of which I am a part, and the first nations of the place where I now live. Lighting a candle and praying for/with that which is above can also be a way of connecting with the greater universe and the powers which create, sustain and evolve within it. Working through the different directions thereby connects me more deeply with all that is, transforming my own little consciousness in the so much bigger and richer tapestry of all. Whether you, or those you know, draw on traditional pathways of spirituality or not, praying in similar ways with candles might be a helpful aid in our COVID-19 days? Here, below, is my wife Penny Jones using our candelabrum in a brief prayerful reflection for her YouTube series for Milton Anglicans...
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 This photo was taken, earlier this year, from my bed of healing in a delightful unit in St Kilda (Melbourne). I had just had genital reconstruction surgery, thanks to the excellent skills of Andy Ives and his wonderful team at the nearby Masada Hospital, and I was in my first stages of recovery 'at home'. When the night's darkness began to lift, the new light of day brought this beautiful dawn. My eyes opened to the glorious gift of nature's renewal, and, with it, to the wonder of human participation in the joy of existence and work of re-creation. For across the sky, just above the treeline, floated a series of hot air balloons, beautiful expressions of fresh lightness and delight (you may just be able to spot two of them in the photo - as small circles to the left of the centre of the light, adjacent to the word alleluia). At the same time, the sunrise further gorgeously illuminated the cranes working on the building of the exciting development of the Victorian Pride Centre, visible a couple of streets away across the rooftops.
This experience was, as might be imagined, for me, a vision and harbinger of resurrection. It did not take away the struggles I was going through. The surgery itself was very successful, and there was not a subsequent shred of regret - so much the reverse, with deeper inner peace. Yet the days ahead also saw pain and discomfort, particularly with an awkward infection and a slow completion of healing due to sensitive skin (part of the joy of being a particular kind of natural redhead?!). The wider struggles of gender & sexually diverse people are also hardly over, despite such welcome living symbols of resurrection as the Pride Centre. Yet that dawn was not only a moment of special grace, but also a deep sign of hope and loving transformation, not simply for myself but for so much else about which I care. For resurrection, at least in this life and time space, is always betwixt and between...  Did Christ, mythologically at least, descend to hell to raise up the outcast dead, including reconnecting with his estranged friend Judas? Holy Saturday - these days often called Easter Saturday to the annoyance of traditionalists! - is often sadly ignored in many Christian journeys. Its themes of waiting, bereavement and loss, the work of 'spring beneath winter', and the 'harrowing of hell' are important however, and perhaps particularly appropriate to recall at this time. Indeed the 'harrowing of hell' is one ancient faith understanding which Orthodox Christians have not neglected and which is part of their gift to share. It is unknown to many western Christians, perhaps because of Reformation battles over death, and because it may lead to reflecting on whether God's Love and Christ's work ultimately demands the salvation of all - apocatastasis. Whatever you think of that concept (intuition?) - feel free to let me know! - this day in the Christian calendar has much spiritual depth to explore, beyond being between Good Friday & Easter, cross and resurrection. Milton Anglicans have a few resources to assist along the way - click here to access   The prayer I wrote for this Good Friday I put with this powerful arresting image from Hailey Kean (courtesy of Unsplash). For whilst Good Friday is also about the ultimate triumph of Love, it is vitally about facing and holding the cruel realities of life and betrayals of love - which are very, very real for so many this day, including in the devastating pain of violation, abuse and silencing of victims. There can never be new life for the abusive and violating structures and features of the church and the world without this recognition, and deep, demanding, repentance - also not the work of a single year or decade, never mind one day in the year. Irrespective of legal rights and wrongs, this is, for example, a powerful message to be heard from survivors after the High Court's verdict on George Pell's case this week.
May those who have been violated and abused know that they are not their violation and abuse but love and loved, and my the light of resurrection ultimately shine in the midst of the crucifixions of this time.  Although aspects of Christian tradition have been devastating for physical love and comfort, the Jesus' story resounds with affirmation of the goodness of life, materiality and the senses. Touch is central to so many Jesus, and other holy, encounters. The body is not at all to be shunned. Rather it is, literally and spiritually, to be fully embraced, as a place where God is 'incarnate' (made flesh) among us. Of course, as with other aspects of life, there can be issues with use of the body, and its abuse by others, but it is fundamentally a beautiful, good, and loving gift of God. This is expressed in the very embodied nature of so much Christian sacramentality and liturgical action, including the sharing of the Peace and laying on of hands. One of the saddest things for many people right now, particularly those who are most isolated and/or lonely, is the further radical distancing of touch. The following prayer is thus partly a contribution to expressing this and finding other spiritual connection. It uses the practical tool, and embodying symbol, of the holding cross, which many people find helpful at times of stress, illness and loss. When we are unable even to speak due to pain, clasping such a spiritual aid can be life-giving and a means of receiving vital grace and strength. Even when others cannot hold us, we can ask for God's love to do so, and allow it to flow through us. In writing this prayer, the word 'lingering' came particularly to mind. It is less conventional than other descriptors of the divine but maybe especially evocative for these times. Perhaps, not least when church buildings and traditional elements are closed or silent, God is often among us as a more lingering presence, more like a whisper than a roar? That is also to affirm a more enduring reality than the 'signs of wonders' of much conventional religiosity. I offer it anyway as part of my prayer, in solidarity with others from whom I am currently physically apart. Do you have a holding cross? Could you perhaps make one, or more, for yourself and/or others? As I wrote this prayer I was particularly reminded of the late Sister Angela - the extraordinary Franciscan nun, mystic and sculptress/artist - whom I met years ago in Stroud in New South Wales. She taught me how to make my own wooden holding cross. I also give thanks for Les Rub, a beautiful friend and faith companion in Toowoomba, who has made so many holding crosses for others, distributed as a ministry to those in need in hospital, at home, or elsewhere. May such expressions of love, like this prayer, continue to hold and strengthen us and others, this day and always: Loving God we struggle to hold on amid fear and suffering. Hold on to us and help us hold on to the cross. Lingering God we struggle to wait amid stress and insecurity. Wait on us and help us wait with lingering faith. Living God we struggle to live amid death and despair. Live in us and help us live, even in the vale of destruction, in your eternal life. How do we speak, act, and spiritually enact, in contexts where many received spiritual & religious patterns are either redundant or, largely, irrelevant? Partly, I think, it is simply to live/‘be’ in the ‘absence’, but it may also prompt us to some fresh exploratory expression (hello ‘via creativa’ my old friend 🙏😻). This prayer below is one of a number I’ve written for this particular Holy Week - prompted by the way in which much of received religion is (even more) sidelined by the current crisis. The prayer responds to the current inability of Christians, liturgical tradition-wise, to re-enact the great subversive work of Jesus in washing others feet - though this is so vital in many ‘secular’ activities of health care, welfare and justice at this time. Instead, I offer words and images pointing to a deeper sacramentality - reflected in those current vital works of mercy, but also in the simple act, required of us at present, to wash our own hands attentively. The current crisis may further add to some institutional religious problems but perhaps it can most encourage us to recognise, practice,and nurture a much, much, deeper and richer sacramentality and solidarity, together with necessary silence and solitude/withdrawal. That, for me, is part of what Jesus was about, and what might still be valuable in the Christian ‘Holy Week’. There’s a lot of washing going on right now, and much inner and societal washing needed - maybe, if spiritual and ‘religious’ practice means anything in our day, we can be a little intentional about it? After all, Pilate famously washed his hands too, so how and why we do what we do makes a difference... ❤️🦋  |
AuthorJo Inkpin is an Anglican priest serving as Minister of Pitt St Uniting Church in Sydney, a trans woman, theologian & justice activist. These are some of my reflections on life, spirit, and the search for peace, justice & sustainable creation. Archives
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