One of the most life-giving parts of my ministry in Toowoomba was the installation of the Reconciliation Cross in St Luke's Anglican Church. Created by renowned Aboriginal artist Uncle Colin Isaacs, as a gift from Heather Johnston (a descendant of one of the original European settlers), this commemorates the great Aboriginal leader Multuggerah, the Battle of One Tree Hill, and Aboriginal resistance to invasion and dispossession. It was overseen with the guidance and leadership of the late Uncle Darby McCarthy and other local elders, with particularly notable support from Mark Copland (from the Social Justice Unit of the Catholic diocese of Toowoomba). It represents a vital visible step in Australian Reconciliation, affirming a continuing journey for recognition and justice. For, in these days of #BlackLIvesMatter and questions about 'white' history and memorials, it offers a tangible example of what can be done to renew our histories and nurture new symbolism and focal points for a better future together. In my view, as both an historian and a priest, it is undoubtedly appropriate that some, more offensive, statues and other historical artefacts are replaced and/or re-used in new ways. Others might have constructive adaptations or additions made. Both of these courses have indeed been employed, on church owned sites, as part of Church practice in addressing the legacy of, and memorials, to child abusers, and those who have colluded with them. Much much more important however is addressing living injustices and forging new pathways. Reclaiming Australia's 'black history' is a crucial aspect of this and Toowoomba's Reconciliation Cross is a living symbol.. It is therefore a cause of thanksgiving that it is placed in the centre of Toowoomba, in one of its oldest and most significant spiritual buildings, available for anyone to visit, to ponder and to encourage the next urgent steps in the journey of justice and healing...
Today Milton Anglicans, of which I am a part, return to 'in place' Sunday worship together, albeit with significant restrictions. With what spirit do we come?...
In these times of coronavirus induced 'social isolation', it is salutary to reflect on those who have been leaders in practicing what we might call 'sacred isolation'. Indeed, I was happy recently to meet a request to write about St. Cuthbert, whose feast day falls this week. As a child of Northumbria, and the haliwerfolc (people of the saint) of Durham, it was a labour of love (there are certainly reasons his famous cross hangs, as in the photo above, in the window of my living room). My piece for Anglican Focus is entitled 'St Cuthbert - opening the door to the heart of heaven' (with homage to Malcolm Guite's fine sonnet), and can be found here. Sadly, in the Australian Anglican Lectionary, Cuthbert is remembered primarily as 'bishop and missionary'. His true significance however is much more than that: above all, as monk and hermit, in exploring life and God in silence, solitude, and intimate relationship with the 'word' of God in people, places, scripture and the 'book' of all Creation. Perhaps his commitment to 'sacred isolation' at the heart of his being is a particular gift to us today - not cutting us off from others, but enabling us to find deeper meaning, healing and solidarity in the midst of whatever life's circumstances throw our way?
2020 promises to be something of a watershed year in the development of Anglicanism, both in Australia and internationally. For this year sees both an Australian General Synod meeting and the next Lambeth Conference, each of which look to be significant occasions in continuing Anglican 'culture wars', particularly in relation to the persistence of narrow ideological hang-ups towards sexually and gender diverse people. In addition, in Australia, the Anglican Church's Appellate Tribunal will rule on the legitimacy of two very mild steps taken by the dioceses of Wangaratta and Newcastle: respectively an agreed liturgy for blessings of those now able to be married under civil law under the marriage equality legislation now happily in place in Australia; and space for clergy in all such faithful relationships to able to use their gifts freely in recognised ministry in the Church, without fear of disciplinary action. Meanwhile, with proposed religious discrimination legislation before Federal Parliament, Anglican and other Churches will rightly come under further scrutiny for the degree of their collusion (and, in some cases, active leadership) with the continuing queerphobia and repression of LGBTIQA+ people in Australian society. Sadly, LGBTIQA+ Christian voices are typically restricted or denied in these developments, not least within Church debates themselves. Thankfully, like their counterparts overseas, Equal Voices Anglicans have been growing in strength and visibility, offering some hope and consolation in what will be a lengthy struggle for sanity and dignity. As this year unfolds, it is indeed hoped that fresh affirming expressions will be increasingly manifest. For the moment, on behalf of Equal Voices Anglicans, I offer a list of helpful resources for use, from both Australian and international sources: including You Tube and written stories, theology, small group study materials, and pastoral care resources - download here, or from the Equal Voices Anglican website here.
Beyond Religious Privilege and Segregation: Becoming Good Neighbours as LGBTIQA+ and religious Australians together
Sometimes Parliament is seen as a soap opera. If only it were! For though it remains so white and suburban, even TV’s Neighbours has just included a transgender character. It is a positive sign of the times but makes recent political developments all the more incongruous. For whilst the wonderful Georgie Stone enlivens Erinsborough High, in politics a green light is being given to repression. Why are we rushing towards religious discrimination laws when we’ve not yet even sorted our schools issues? So the question I want to pose is this: what kind of neighbours do we want to be as Australians together?
Current parliamentary discussion is failing trans people - not least those of faith - in both process and specific proposals. Hence Equal Voices calls for postponement, into at least the middle of next year, to enable genuine consultation with those who will bear the greatest cost. The proposed Religious Discrimination Bill is a move towards enshrining disturbing forms of religious privilege and segregation which can only corrode our pluralist culture...
I speak today as both a proud member of our LGBTIQA+ community, and also as a dedicated person of faith, indeed as an Anglican priest. I do so, because people like me are typically erased, our lives and voices ignored. Yet we queer people of faith do exist! - and we are increasingly seeking to be visible. For our very existence gives lie to the monstrous misuse of religion for political ends. We suffer particularly profoundly from religious discrimination. We do not want religious exemptions which hurt us and others, and betray the heart of who we are. We also know that the majority of our fellow Australians of faith agree with us, as we saw in that dreadful postal survey. So we’ve tried to lobby, spoken to Government inquiries, sought to be part of desperately needed change. Yet, as queer people of faith, our rights to religious expression are seldom recognised...
It is puzzling occasionally to hear the idea that ‘Henry VIII created the Anglican Church’ (albeit far more outside England than within it). It Like much else that is Anglican, the reality is both less dramatic and also far more complex. Henry VIII did indeed have a significant role in one stage in the development of what, much later, became known as Anglicanism. However the formative factors are so much broader: some much older and some much later. No one figure or aspect has ever been wholly dominant in the origins and character of Anglicanism. It is rather a particular way in which many different people have shared the love of God as Christians, at different times and in different places. Like all healthy Christian traditions, it is also always ‘a work in progress’: an invitation by God to become more fully the Body of Christ on earth.
Here are a few key thoughts on Anglican historical development which may place Henry VIII and the Anglican Church in context...
One more step along the road we go. For it is 6 years, almost to the day, since I successfully proposed a diocesan Synod motion for the Anglican Church Southern Queensland to explore a Reconciliation Action Plan (RAP), inspired by the work done by the Toowoomba Catholic diocese. I was reminded of this this afternoon as I took part in filming Reconciliation stories with Anglicare Southern Queensland and other diocesan colleagues as part of a new and developing Anglicare Reconciliation project. It has certainly been a sometimes frustrating, but also, above all, deeply enriching journey for me personally. For - from Cunnamulla to Buderim, through Toowoomba, the Gold Coast, and Brisbane - I have walked, yarned and worked with all kinds of people, from all kinds of different spaces and with all kinds of different stories. So it was lovely to share today in bringing some of this together, in immediate advance of NAIDOC Week, in order to enable fresh steps ahead with many more people. The RAP, is, and always was and will be, an ambitious project - seeking to work together over such a large and diverse area, with all sections of the diocesan family - and there is so much more to do, but today was an example of how rewarding this can be.
Humpty Dumpty sat on a wall.
Humpty Dumpty had a great fall.
All the Pope’s horses and all the Pope’s men (and women),
couldn’t put Humpty together again.
For good and ill, the era we know as the Reformation has hugely shaped us. It involved immense fragmentation: both a breaking down and a breaking open. Like Humpty Dumpty, that which went before had ‘a great fall’ and could not be put together again as it had been. Especially within Christian life, it has thus bequeathed so many features we simply take for granted. Some have lasting value. Others are much more questionable. This includes the very existence of different Christian traditions, in what, from the 19th century, we have termed denominations. This was not, of course, an intended outcome. Indeed, it would have seemed anathema to any Reformer, as well as to the Church of Rome. Yet it is part of our Reformation inheritance. So what do we make of this, for God’s continuing mission? What is worth keeping? How might we move on together?
This reflection is not a traditional potted history. Nor does it seek to draw us into comparisons of our different Christian traditions, never mind reassemble past dynamics and rhetoric. Instead, it outlines briefly both vital differences and also important similarities between that age and our own. In doing so, it identifies a number of negative features which often mar our churches and world. It also suggests a number of positive features which can heal and take us forward. Hopefully, in the contemporary spirit of ‘receptive ecumenism’, these may then provide a basis for assessing which Reformation gifts we will own together and which we will leave behind. What else, we might then ask, do we need for our journey onwards today?...
Better late than never? Today I am coming out fully as a transgender person. It has been a lifelong journey to this point and I am sure there are more struggles to come of a different nature. Tonight however I feel the deepest sense of joy and freedom - like that of Paul in his letter to the Galatians (more reflections about that and other wonderful trans affirming parts of the Bible and Christian Tradition in due course) - and I know that I now stand more clearly in the imperishable image of God in which I am created. I feel greatly blessed by this moment and all who have inspired, gone before, supported and/or stood by me. Thank you to anyone reading this who has been part of that :-) For my coming out has profound spiritual dimensions for me which I believe are sources of healing, strength and renewal for us all. Like my little grandchild cradled in my arms in the photograph (see left) I feel more intimately part of God's 'new creation', a little child cradled in the love of God.
Below is the letter sent (with the kind support of my archbishop) to my fellow clergy today in the Anglican Church Southern Queensland, together with just a few resources which may help our mutual understanding and growth. Together with the archbishop and my college principal, my loving partner and I pondered and prayed hard about the best way to share my news, aware both of the current contrasting levels of knowledge and care in our churches and also seeking a path of healthy transparency without causing unnecessary reactions in some quarters. I therefore hope and pray that this may be part of our continuing journeys into wholeness and joyful life for us all...
Jo Inkpin an Anglican priest, trans woman, theologian and justice activist. These are some of my reflections on life, spirit, and the search for peace, justice and sustainable creation.