It is (sadly) interesting to me that, whilst I am a lifelong Anglican, and one with decades of helping lead Anglican teaching and formation, my mother Church tradition rarely asks me to contribute to ways out of its neurotic obsessions with sexuality and gender, whereas others in other spaces do (‘a prophet is not without honour’ and all that?).
Here is a latest offering, with thanks to The Sisters of the Good Samaritan for the opportunity to offer a brief perspective on how flourishing LGBTIQA+ lives flow out core elements of Catholic wisdom down the centuries - not least in considering family, the Body, natural law, the imago dei, and God’s grace in Creation.
‘this is about reclaiming Catholic emphases on the centrality of God’s grace in the diverse expressions of creation and incarnation, rather than imposing false ideas of sin and shame on those who are actually gifts to help lead us into greater life together.
LGBTIQA+ people of faith do not need welcome, or inclusion, for we are already at home with God, as family members and part of Christ’s Body, wholly natural, and imaging the divine in our diverse ways. What we do need is space to flourish, and thereby we can enable others to flourish also.’ See link to the article iFlourishing Together' in The Good Oil here - or text below...
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:
we struggle to hold on
amid fear and suffering.
Hold on to us
and help us
hold on to the cross.
we struggle to wait
amid stress and insecurity.
Wait on us
and help us
wait with lingering faith.
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.
renewing crosses as trees of life
One of the refreshing characteristics of contemporary global Christianity is the recovery of balance in certain aspects of Christian life and thought. Features subjugated by the dominant Western Tradition re-appear to renew and transform. These include welcome affirmations of the God of life, women, children, 'ordinary people' and their lives and work, and the importance of the heart, creation and material existence, the body of Christ as all of us and the living Spirit of God. This is notably seen in many crosses fashioned in less powerful places which do not dwell lugubriously on death, pain and sin (like so much of Western tradition, not least that shaped by the Reformation era's obsession with mortality and finitude) Instead, in the colours and contours of different contexts, we find crosses becoming signs and places of resurrection: trees of life for and by the marginalised. This does not, of course, do away with what is valuable in such Western Tradition. Yet this shift towards an ethic of natality and flourishing is a great blessing for our world, recovering much that was lost. These few pictures in this slideshow (below) are just some: reflecting the dynamism, hope and down-to-earth realities of Latin America and Indigenous Australia: including a girl's cross; a women's cross; a family cross; the body of Christ today cross; and last supper of many nations.
Lovely this week to receive copies of the recent book 'This is my body: hearing the theology of transgender Christians'- a welcome boost for transgender Christians (and for transgender people in general in changing awareness). Edited by Anglican priest and hospital chaplain Christina Beardsley and writer, lecturer and advocate Michelle O'Brien, this includes contributions from many associated with Sibyls, the UK based confidential spirituality group for transgender people & allies. It marks an important step forward for visibility of transgender Christians and transforming Christian negativity. For as another notable Anglican transgender priest, Rachael Mann, puts it, this 'announces the growing confidence of trans Christians and our refusal to be treated as second-class and welcome under sufferance.' Of course there is a long way to go, but it is an insightful and readable contribution to the journey.
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.