I’m angry again today - and with good reason, especially having just read a particularly heart wrenching cry of anger from an Anglican priest who has expressed so well their own anger at ‘straightsplaining’ so-called allies and the appalling personal cost upon him (I know, I feel and empathise with that pain on every level). As he says, we can usually cope with much of the reactionary stuff but it is what I call (straight and narrow) ‘passive inclusion’, accompanied by the continual injunctions (by those with comfortable privilege) to continuing ‘patience’, ‘calm’, and ‘good (aka cheap) grace’ that really burdens and eats away at souls, lives and ministries.
One of the things Churches really struggle with is anger - not least Anglicans (born of ‘moderating’ control and English upper/middle class ‘restraint’) and (in my experience) often worse still, the Uniting Church (born of the bureaucracy and functionality that contains its own particular restricted range of Christian diversity). Yet too much of even the best of mainstream Church life has stoked, and continues to stoke, anger which needs to be properly acknowledged, heard and engaged with (not least by empowering, not silencing or sidelining, the huge gifts queer people are to every space, not least the spiritual). Sometimes I just wonder what Jesus it is that Churches read - but then personally I’ve never yet called those who hurt me ‘broods of vipers’ and the like, so perhaps I’m also failing on that score?!
I don’t expect Australian Anglican avoidance and maintenance of the straight, still largely boys, club to change quickly - nor the UCA’s complacency and irritating self-satisfaction about its often pleasant but limited ‘inclusivity’. They are both changing slowly - and this week’s announcement of a queerphobic breakaway ‘Anglican’ body is partly a sign of that change and an admission of that viperous tendency’s failure to win over others. Queer people of faith (especially local Anglicans this week) will continue to do it tough in many ways, but we won’t be crushed, because we are not only essentially gentle in spirit as well as vitally angry, but we are also extraordinarily fabulous and incredible gifts to our struggling world and to any Church that will not simply ‘include’ us but celebrate with us and learn from us. As the old Judaean said, ‘those who have eyes to see, and ears to hear’…
Meanwhile, some of us will keep on singing - and will also sing for those who are denied their voices, and for those who can sing no longer - for why wouldn’t we sing into being such wonderful gentle, angry, gifted, loving lives? 🏳️⚧️🌈
With huge ❤️ and 🙏 for all those doing it really tough right now. You are loved and more precious than you can ever know 😻
A word re current Lambeth Conference happenings - but it applies to many others too…
I’ve always struggled with many faith labels people have tried to stick on me but I’ll still accept ‘ecumenical’ - in the true, big, sense of ‘the whole inhabited earth’, ‘justice, peace and the integrity of creation’, seeking and honouring beauty, truth and goodness wherever it can be found and nurtured, and building on the extraordinary depth of ‘ecumenical grammar’, spiritual nuance and deep relationships developed in the past - and I remain passionately committed to working with anyone who seeks that, whatever label, culture or tradition. That’s been part of the joy of my ecumenical - and interfaith - journeys: discovering others (from Catholics to Pentecostals, Muslims to Wiccans, deep souled Orthodox and big hearted Evangelicals , and those who eschew any ‘faith’ identification). Such people give meaning to the true ‘oneness, holiness, apostolicity, and catholicity’ which others bleat on about but too often only use to bruise and beat up others.
Today’s Christian institutional formulations are so typically small, fearful and self-absorbed in that respect - so no wonder we continuing ecumeniacs struggle to be heard. It saddens me that Churches have so little interest in real growth (in humanity and spirituality - not institutional numbers, boundaries and ‘resolutions’) and so neglect the ways forward that ‘receptive’ ecumenists have sought to share - asking not what we can get accepted by others, but what gifts of ‘the other’ (especially the marginal and ostracised ‘other’) we desperately need for our own growth and our mutual survival, never mind flourishing, on this fragile threatened planet.
I know that in every great faith tradition - and not least in the Anglican ones I know best (including some fine bishops now at Lambeth) - that others share my feelings and seek to live faith more abundantly. May we keep such faith and join our hearts and hands with those who also share that vision, wherever they be and come from, choosing love not fear.
I continue to be flabbergasted (that’s the polite way of putting it) by the attempts of Churches to ‘apologise’ to LGBTIQ+ people whilst continuing to ignore our voices, maintaining shame, and hurting us afresh. The latest astonishing ‘apology’ is by the General Synod of the Anglican Church in Australia - actually ’deploring’ activity which it had itself just demonstrated.
NO - this kind of ‘apology’ is not acceptable and represents a mockery of the deep understanding of costly repentance and reconciliation in the Christian tradition.
Meanwhile, the Uniting Church - with more credibility but with significant holes in its LGBTIQ+ ‘inclusion’, including a current low level of trans awareness and engagement - has also been pursuing an apology process. This is a much better concept but one in which no transgender people have been included in the ‘apology’ group! (so there’s a first apology to make)
A few obvious starters therefore for such ventures:
* ‘Nothing about us without us’
* Cheap grace betrays the Gospel
* Reparations matter
Should any green ordinands (aka ministry formation students) ‘fall’, where do they go? I sent thankful video greetings across the globe this weekend to my best man, at my wedding, celebrating a significant birthday landmark - cheers Chris - and it set me reflecting on what has happened to my immediate generation of would-be clergy…
Now this is my kind of Anglican Church - they did say they were ‘inclusive’ on the board but they hardly need to do so with all that gorgeous colour and creativity! Lol These are glimpses of the Festival of Angels in St Wulfram’s Grantham - none of your obvious over-frail tiny frilly fluffy angels either, but each with their own symbolism, including the one with flaming sword, the very posy one with the long wings, and the imposing tall white fluffy one at the door.
Now there’s an idea for some of us to develop in other contexts in other years?
More splendid creativity at Pitt Street from our worship team 😻 And - sad though I am not to share a first Pitt Street Christmas - I’m so delighted that my brilliant wife (Penny Jones) could preside yesterday. That is the first time for her with our community in Pitt Street - and maybe the first time a female cisgender Anglican priest has presided, with full church authority, in a mainstream Christian denomination in the centre of Sydney. ❤️ I think Maude Royden, the founder of the movement for the ordination of women, will have rejoiced in heaven - especially as Pitt Street gave her a pulpit on her famous visit to Australia years ago (see earlier post here).
Hoping one day our good friends in some of the local Anglican and Catholic Churches will share the same blessing - for God’s sake, it was a woman who actually gave birth at Christmas!!
It is just lovely to have a female vicar here in Market Rasen at this time and to think of female priests elsewhere in Australia presiding this year (some for the first time - including some of my former students I dearly love and admire).
#shininglightinSydney #thankGodfortheUnitingChurch #livingAnglicanism #peacetoall
It was wonderful to see photos of good friends and other people from across my old Diocesan community gathered with Elders and other First Nations community leaders at St John's Cathedral, Brisbane after the launch of the second Innovate Reconciliation Action Plan with which I was involved.. The gathering commenced with Yuggera Traditional Owners welcoming to their Country, dancing and carrying out a smoking ceremony on the grassy Cathedral grounds. Following this, community members processed into the Cathedral where the Reconciliation Choir sang and RAP Working Group Chair and Wakka Wakka priest The Rev’d Canon Bruce Boase gave an address, before introducing Archbishop Phillip Aspinall and respected Elder speakers, including Wangan Jagalingou Elder The Rev’d Aunty Alex Gater, Saibai Elder Aunty Dr Rose Elu, Kabi Kabi Elder Professor Boni Robertson and RAP Coordinator and Quandamooka Bundjalung Elder Aunty Sandra King. Following a moving time of truth telling and story sharing, fellowship over afternoon tea was enjoyed, with refreshments provided by First Nations caterer Three Little Birds Events. With thanks to all those who gathered in person and online to officially launch the RAP, as the journey in Reconciliation together continues. Visit the ACSQ website to explore our new Innovate RAP, which particularly embraces stronger procurement and recruitment strategies to support and engage with our First Nations peoples and endorsement of The Uluru Statement from the Heart: https://bit.ly/3r3DR8i.
‘It is time that leading politicians and religious leaders stopped abusing religion to hurt people and cling to power’, said the Revd Dr Josephine Inkpin, a transgender Anglican priest and Minister of Pitt Street Uniting Church in Sydney, speaking ahead of this Saturday’s protest at Sydney Town Hall against the One Nation ‘religious freedom’ and ‘parental choice in education’ Bills in NSW Parliament.
‘As I, and so many people of faith embody,’ she said, ‘there is no necessary conflict between being part of the LGBTQ+ community and being a person of faith. The attempts to drive a wedge between people undermines our nation’s shared commitments to human rights and a ‘fair go’ for all. Jesus was quite clear – ‘love your neighbour as yourself’ is at the heart of divine law and compassion. Shockingly however, the cross, a symbol of love for all, is turned upside down by some to become a sword to damage others'...
First of all, may I acknowledge the traditional owners of this land and all First Nations people in this area. I also give thanks for this cathedral, so important to me in my own journey in recent years, and all who have helped develop the unfolding work of Christian feminism which we highlight tonight.
In introducing and commending Mavis’ book, I am reminded of a number of things from the first wave of Christian feminism, which was the subject of my Ph.D. One is a famous quotation from the northern English working-class leader Ada Nield Chew: women’s advance, she used to say, ‘’tis a long row to hoe.’ What we do today, as Mavis encouraged in her book, is part of a continuing journey. The South African writer Olive Schreiner put it strikingly in one of her essays, which drew heavily on biblical imagery, and helped her become the ‘muse’ of first-wave Christian feminists. One of the Anglican suffragettes, Lady Constance Lytton, referred to this in her autobiographical account of the sufferings of female campaigners in prison. We were encouraged each night in Holloway, she recalled, by readings of Schreiner’s work, not least the story ‘Making a Track’. An allegory of women’s, and others’, struggles for justice, this described a long trail of the bodies of insects stretching over a long distance. These learn, as Olive Schreiner put it. to ‘take off the shoes of dependence’, to clothe themselves in ‘the garment of Truth,’ and to use ‘the staff of Reason’ when they are lost and cannot find a way. Eventually the track of bodies reaches the banks of a river to cross into a more spacious land of freedom, fording the river with the costly solidarity of their bodies. On the other side, there is room for more authentic life and expression. ‘But what of those who did not make it?’, asks one of the characters in the story, ‘those who were swept away by the current or did not even build the bridge with their bodies?’ ‘What of that?’, comes the reply, ‘they make a track to the water’s edge’ and ‘over that bridge, which shall be built with our bodies… the entire human race will pass.’
Mavis was one of those great Brisbane women who helped form the bridge of women’s ordination, and stepped over. Yet, as the exhibition of Anglican women’s history in this cathedral affirms, she would not have been able to do so without others who had made the track to the water’s edge. Vitally, she also knew that stepping over the bridge was not enough. Much more was needed. Some of that has been in evidence in recent years, including the first female bishop in this diocese. Yet Mavis was clear that such landmarks are insufficient without a much greater transformation. This is what she calls us to in her book Gender Balance. It seeks, and embodies, not an end but an encouragement to travel on. Indeed, for me it is a particular delight to see it published, for it represents a key part of the track – after the ordination of women - that was so difficult, and which is so easily ignored. If we are to travel on further, into fuller life and freedom for all, we need to see the whole track and learn from it. This is what Mavis’ book helps provide. We are diminished without it.
Understandably, after the first ordinations of women, the movement which brought them about lost steam. Partly this was because so many wonderful women poured their hearts, faith and lives into parish and other ministries hitherto denied them. This brought much fruit but came at a cost from which we are still, I think, recovering. As a lay woman who had helped lead MOW locally, Mavis saw that. Gender Balance thus represents her perceptions of what more is needed on the track. She perceives the insidiousness of patriarchy and clericalism. She asks us to go deeper, to reconsider symbols and language, relationships and support. She also reminds us of the bigger vision of Christian feminism, so much larger than ecclesial offices or church facing concerns. Lift your gaze, she continues to challenge us. Renew the pathway and the purpose your forebears marked out, at the cost of their bodies, lives and faith struggles.
Mavis thus recalls us to the promise of the 21st century in which we live and to a better Faith in which to live it. She outlines how the continued undervaluing of women is a major feature of what she calls ‘Christianity’s Credibility Crisis’. Indeed, she shows how women and women’s experience is devalued in aspects of our Faith and how dissent is resisted by entrenched attitudes and structures. At the heart of this is what she calls ‘The Embodiment Problem’, even though women carry with them connections and resources which can bring new life. She affirms that women’s theology and spiritual experience can thus help to renew the expression and work of the gospel, providing health in so many other fields also.
Gender Balance is not entirely complete as a vision of Christian feminism for today. For there are some new elements recently which have entered the journey, which can make us stumble or enrich us. Mavis does not really speak for example of the rise of sexual and gender diversity, which have made the track more complex and enlivening. She also wrote at a time before the full rise of recent phenomena of terrorism and anti-terrorism, and the resurgence of populism and authoritarianism in politics and religion. Yet, even in the face of such factors, Mavis reminds us in the book of other features which we have neglected. Not least, particularly at the end of this Week of Prayer for Christian Unity, is the value she rightly gives to solidarity and co-working across our denominational and national boundaries. She thus draws widely on the work of Catholic and other theologians, and on ecumenical connections, not least the inspiration that was the Ecumenical Decade of Churches in Solidarity with Women. What an idea that would be to see again! What a difference it makes when women and others make fresh linkages together, as the #MeToo movement and Marches for Justice have shown recently – the wider and deeper agenda of liberation is not lost, but renewed.
I sadly only met Mavis in person once: when she came to my home, on the St Francis College site, to talk with some of our students and others about the ordination of women struggle, its legacy and learnings, and the need for the continuing journey. Yet I feel strongly that, if she were here today, she would be warmly encouraging us to take the next steps on the track – and this, she indeed does today through this book, distilling some of her lively insight, informed reading and personal wisdom, continuing to challenge us (as the self-confessed ‘Anglican spiritual guerilla’ she was) and willing us on.
Do take up Mavis’ book, learn and inwardly digest, and, inspired by her spirit, and that of all who have gone before us and made the path to the water’s edge, build the next bridge and help others cross over. For like Mavis, we either help to make our own history, or are condemned to be victims of it.
I’ve been happily reminded recently that, in moving to share ministry with Pitt St Uniting Church in Sydney, I follow in a few footsteps of one of my great heroes, Maude Royden. A leading first wave feminist, internationalist and peace advocate, among many other things, Maude started the Anglican ordination of women campaign. Prevented from preaching, she then became an assistant minister at the prominent City Temple (Congregationalist church) and was also the first Anglican woman to lead a church (an ecumenical fellowship she founded at The Guildhouse, also in London). In her worldwide speaker tours, she drew huge attention, with massive numbers - including packing Pitt St way over capacity, with lines and lines of people locked out down the street (a similar feature repeated at the one Anglican Church in Sydney which had the courage to invite her).
Laura Rademaker provides a very good reflection on Maude’s impact on Australia (particularly in the challenge she was to existing ideas of sex and women) - check out ‘Sex in the pulpit: the feminist preacher for Aussie flappers’ on the Australian Women’s History Network webpage, and her fuller article ‘Religion for the Modern Girl’’ in Australian Feminist Studies (2016)).
My own online tribute to Maude is in the link here, picking up on one of my favourite passages in Maude’s writings, where she speaks of ‘the great adventure’ of Christ and faith, contrasting so starkly with the deathly ‘activity’ which often passes for life in churches. To follow Christ is the invitation, she said, but:
“Would it be safe? No, of course it would not be safe… we are afraid of such risks, afraid of such a terrible victory (as Christ’s)… we treat the Church as one long accustomed to ill-health. Do not open the window! Do not bang the door! You cannot take risks with the invalid. Step lightly, speak softly, at any moment the poor thing might die!”
We, like Maude, can do do much better - in our lives, our world, and even in churches :-)
Jo 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.