Who would have thought, in Australia in 2019, that, thanks to the insistent Tweets of a rugby player, hell would gain such attention? Hellish is certainly the result for those of us in the rainbow community. Particularly since the recent Federal election, we have been subjected to a deliberate right-wing campaign of aggression and hate, with fresh destructive impacts on our mental health and well being. This is a powerful expression of the vicious distortions of so much of today's media, and the apparent eagerness of some 'religious' groups to promote, or be used by, repulsive reaction in the name of religion. It is also a vivid reminder, both of how theological concepts can have real life consequences, including in the political sphere, and also of the need for a religious, as well as much broader, response by LGBTIQA+ people of faith. For religious-inflicted pain is indeed rife and horrendous among LGBTIQA+ people. Anger at religion as a whole is therefore, as a huge understatement, more than understandable. More moderate 'straight' religious people urgently need to recognise this and join the rainbow community as much more effective allies, with a commitment to genuine listening, deep repentance for religious-based shaming and violence, and powerful commitments to assisting in change. Yet, as it uses religion, we are also unlikely to defeat the hideous distortion that is right-wing 'religious freedom' without better theological scrutiny and the use of religious resources by LGBTIQA+ people of faith, affirmed by other parts of the rainbow community. In this, one key feature is indeed to reclaim the very idea of hell as a theological impulse towards justice for the oppressed, connected with the vision of 'a new heaven and earth' of peace and love, not as punishment of 'the other' by the rich and powerful. For God, if that world is to have reality at all, needs proclaiming as the ultimate source of transforming love in generous diversity, not as a mean tyrant picking on the marginalised. If hell is to have any real meaning, other than as a description of actual lived pain today, then it must be as a reminder that, in some ultimate sense (to use Billy Bragg's words):
'there will be a reckoning for the peddlers of hate... and a reckoning too for the politicians who left us to this fate'...
I've always loved the first of May. Maybe it is the Celtic and European blood in me, or the feminine, or the longing for justice and the appreciation of those who forged the struggle, or the family birthdays which fall this month, or simply the rising sap of life and creation itself - all topped off by those champagne breakfasts I enjoyed on this day in Oxford - but I adore it. Of course it 'works' so much better in the northern hemisphere - 'oh to be in Paris now that Spring is here', as the old song has it? (and indeed I've been blessed to be in that beautiful city of liberty in May on a number of occasions). Yet it is such a gorgeous symbolic celebration of veriditas - greening - in so many senses of the word. It rings for me, sings to me, dances in me: with joy, with hope, with transformation...
The English have traditionally been some of the least inclined to celebrate their own identity with a national day . This is due to a number of historical features, including the way in which my native land has been buried in the complications of British, imperial, and other identities. At best, and excepting the national game of football, there is also something 'un-English', distasteful and concerning about nationalistic enthusiasms and wrapping oneself in a flag. In addition, it opens up the huge question of what kinds of England and Englishness are to be valued and affirmed. On this St George's Day, I am therefore reminded of Billy Bragg's song 'Between the Wars' and a whole host of English inspirations to seek:
Not the iron fist but the helping hand
Not a land with a wall around it
but a faith in one another
Not a land of hope and glory
but the green field and the factory floor
Not skies all dark with bombers
but the peace and justice for which the best have always striven
With deep thanks and huge pride in/with all others who have come from, sung and celebrated, prayed, written, worked, embodied and partially created 'other' Englands from those which often prevail.
The theme for this year's Reconciliation Week has been particularly fruitful for those of us who are practising Christians. It has provided another positive link between our faith and the journey of healing and justice in our land. For each element of the threefold heading has meaning for both the Christian pathway and that of Australia's many peoples. Indeed it was a delight to preside at baptisms this week in this dual context. For 'Our History' calls us to reflect, and act, upon, the question 'where do we come from?' Neither an individual, nor a nation, can go far without acknowledging and being in proper touch with the bedrock of our lives, whether our historical memory or spiritual 'dreaming' and relationship to God. 'Our Story' similarly calls us to reflect, and act, upon, the question 'what do we belong to?'. This is vital for both individuals and communities. In the Christian case, this involves participation in the 'Jesus Christ', or biblical 'God' Story: in a sense, our Christian 'Dreaming'. Meanwhile, 'Our Future' calls us to reflect, and act, upon the question 'where are we going?' This is vital for purpose and meaning, new life and the realisation of our individual and shared gifts and potential. For Christians, this involves living further into the promise of shalom which God has for us and all his/her children. May all we have thus shared this week strengthen our ancient foundations, our walking together, and life in the Spirit of renewal.
As we let go of one year and begin another, it is good to give thanks for all that has been and to open ourselves with fresh hope and compassion to the future. The two things are connected. My final visit in Berlin this year for example was a way of paying tribute both to past inspiration and to its continuing living 'subversive memory'. For in the Friedrichsfelde Central Cemetery are the graves of Karl Liebknecht and Rosa Luxemburg, among others commemorated at this Memorial to the Socialists. Other parts of the cemetery also house the graves of creative people, including the amazing artist Kathe Kollwitz. In some ways it is a sad place, not only as cemeteries typically can be, but also because of the failure of much of the vision and hard work of those buried there. Yet as the main commemorative stone has it Die Toten mahnen uns (The dead remind us), at their best, prompting us to renewing life and love.
My politics have never been quite those of Liebknecht and Luxemburg, but I have always admired their commitment to a better world, sacrificial solidarity with the poor and outcast, intelligence and vision. To lay a flower on each of their graves was thus for me to express a debt of gratitude and to pledge with others to renew their work in a new way. My guess is that, in Rosa Luxemburg's case for sure, if they had not been murdered by the Freikorps in Berlin in 1919, their work would have been betrayed by others, including those indeed like one or two of the East German communist party apparatchiks buried alongside them. For being of Polish birth and Jewish extraction, and a feminist socialist with a physical disability and a brilliant independent mind, Rosa was always an uncomfortable figure to so many. Her most famous words sum this up and remain a powerful challenge and inspiration, whatever group(s) we belong to:
Freedom only for the supporters of the government, only for the members of a party – however numerous they may be – is no freedom at all. Freedom is always the freedom of the dissenter. Not because of the fanaticism of "justice", but rather because all that is instructive, wholesome, and purifying in political freedom depends on this essential characteristic, and its effects cease to work when "freedom" becomes a privilege.
For those words alone my pilgrimage would have been worthwhile, but there is much more. For to me, Rosa stands for many more, living and dead, who continue to believe in, inspire, and work, for another kind of world, however we imagine what Christians like me call 'the kingdom of God'. And so, for the coming year, in the words of the anarchist poet Pietro Gori, in Primo Maggio, written in 1890:
Green May of humankind,
Give your courage and your faith to our hearts.
Give flowers to the rebels who failed
Their sight fixed upon the break of dawn,
To the bold rebel who fights and works
To the far-seeing poet who sings and dies.
One of my main highlights of visiting Berlin this year was the Kathe Kollwitz museum. An artistic genius, Kollwitz' life and work are inspiring examples of the German soul. She was an outstanding pioneer for women, with a profound social conscience and identity. A committed socialist and pacifist, who shared the life of the poor with her doctor husband in Berlin's struggles, not for nothing was she commissioned to create a powerful memorial to the murdered Karl Liebknecht. Tragically, her compassion for the victims of war and oppression and the strength of poor women, especially mothers, was embodied in her own sufferings over the loss of her son in the first world war. Removed from her leading role in German arts and culture by the Nazis, she was eventually evacuated from Berlin in 1943 as foreign bombs wreaked violence, including, soon, the destruction of her own family apartment with its photographs and mementos of loved ones. A week later her son's home was also destroyed during a bombing raid. Kollwitz tellingly wrote in her journal: "every war already carries within it the war which will answer it. Every war is answered by a new war, until everything, everything is smashed... That is why I am so wholeheartedly for a radical end to this madness, and why my only hope is in a world socialism... Pacifism simply is not a matter of calm looking on; it is work, hard work." She died in 1945, 16 days before the end of the Second World War. Yet her transcendent art and inspiring hope, in and beyond suffering. lives on.
At the heart of the community of Cunnamulla in western Queensland is the town swimming pool. As in many Indigenous, or Indigenous-majority, communities, it plays a central role in fostering community, health, connections and life of various kinds. In Cunnamulla this is certainly notable, not least through the marvellous work of Marianne Johnstone who not only manages the facilities, including the 50 metre olympic-style pool, but wonderfully trains and leads swimming, triathlon and other activities.
One of the highlights of our recent diocesan Reconciliation Action Plan initiative in Cunnamulla was therefore the Saturday afternoon swimming gala. The climax of this was the invitation relay race, led by the local mayor Lindsay Godfrey. Our group was encouraged to join in and bishop Cameron Venables and local Anglican Minister Steffan van Munster duly stepped forward to help form a team which came a very creditable third (the winners being an able relay of local Aboriginal young men). It was a powerful symbol of both Cameron and Steffan's ministry among local communities. Instead of simply sitting on the sidelines, or dispensing prizes (though bishop Cameron did that too!), they plunged right into the heart of community life, literally getting soaked in the process.
Plunging into the pool is a powerful metaphor for what Christians call the incarnation, the way of Jesus which involves plunging fully into all life has to offer and all of the human condition. Sometimes Christianity, and Christian theology, has been a bit of an, albeit usually kindly and well-intentioned, onlooker activity. Getting wet however is not a real option for genuine ministry and mission. Gustavo Gutierrez, the great Latin American pioneer of liberation theology, reflected that a truly incarnational theology is 'the second act', after the commiitment to life, justice, solidarity with the poor, peace and reconciliation. This is certainly true of the journey of Australian Reconciliation as well as faith development in general.
What of my involvement in the pool, you might ask? Well, being a water-challenged person on account of my very British and rural upbringing (far from the unwelcoming cold seas around the UK and at a distance from a pool like Cunnamulla's), I did not myself jump in that pool, although I did offer to join either the running or cycling leg of any similar triathlon. Yet I hope that, in other things I do, I also have the faith to keep plunging in the pool of life. We also have to reflect but active participation is vital. Jump in, as they say in Cunnamulla, the water is wonderful.
my short address from the inter-religious panel of which I was a part at the UNESCO forum last week...
Amitofu - salaam alaikum - shalom - g'day...
I would like to share a special prayer - one which has been of great value to churches across the world, who together, through bodies such as the World Council of Churches, have sought intentionally, throughout this 21st century, to address violence and its causes.
There are 4 elements to this prayer. These, I believe, help to sum up and focus Christian understandings of peacemaking: 4 elements to which, of course, we need to add another, namely, repentance (understood as saying sorry for our own parts in the violence of the world - and what others have done in our name: the name of our religion, or our country, or our ethnic or other group.) This is presupposed, for without repentance - without a profound change of heart - we cannot be free.
The 4 elements of my prayer today help us seek this repentance or change of heart, as they are elements which are similarly deeply grounded in the Christian tradition but which are also accessible to all, to people of other faiths and none - and what we have heard earlier from Madagascar, for example has reflected that.
The four key elements of this change of heart are:
- because without truth we can never deal with things properly. Now of course Truth can be uncomfortable to face up to - like the truth about the violence inflicted in Australia in the past on our Indigenous peoples, or the truth of facing up to the violence of what has caused war and violence elsewhere, and continues to do so. Yet without truth there can be no reconciliation and no real healing - we are always likely to be violent again. As Jesus said - 'the truth will set you free'.
- for without Justice there can be no real peace - as the biblical tradition has it, peace and justice belong intimately together: as the Psalmist puts it (Psalm 85.10) justice and peace must kiss one another for live to triumph. Or, as Pope Francis has reminded us, "without a solution to the problems of (today's refugees and) the (global) poor, we cannot resolve the problems of the world.'
- for Compassion is, for Christians, the heart of God, and embodied in Jesus Christ. Until we have a heart for one another - until we start to share one heart, as some Indigenous peoples say, then we will always be broken people and a broken world. Until then there is a part of our own heart missing. We have to seek grace to cultivate kindness and mercy and their power to transform us and our world.
- for ourage is required to take risks for peace, justice and compassion. This is the courage of Jesus even to risk death in the hope of a better world and in the assurance that nothing can ever destroy the ultimate reality of life - the love of God - which can transform all that evil throws against it. For making peace comes at a cost but it is the path to renewal, or, as Christians put it, redemption.
All of these things - truth, justice, compassion and courage - are crucial as part of our education for peace and a repentant, or transformed, heart and world.
So let me therefore share this prayer of blessing:
May God bless us with discomfort at easy answers, half-truths, superficial relationships, so that we will live deep within our hearts.
May God bless us with anger at injustice, oppression and exploitation of people, so that we will work for justice, equity and peace. May God bless us with tears to shed for those who suffer from pain, rejection, starvation and war, so that we will reach out our hands to comfort them and change their pain to joy.
And may God bless us with the foolishness to think that we can make a difference in the world, so that we will do the things which others tell us cannot be done.
In Jesus Name, Amen.
The great song of Jesus’ mother in the Bible is often known by its Latin title of Magnificat. This means ‘let magnify’ or ‘let thanks and glory be given’. It is the cry of Mary when she realises that she is pregnant and is full – or will soon be full - of the love of God in human form (that is the boy-child we know as Jesus). With all the joy and excitement and anticipation she feels, Mary is crying out as loud as she can – let thanks and glory be given, let life come to birth. Mary’s whole heart, her whole being, is caught up in thanksgiving and in the process of bringing new life into being. Can we join in with her?
Advent – the immediate weeks before Christmas Day – is a great time for renewing the spirit of thanksgiving and for pondering on what is coming to birth, or might come to birth, in each of us and in our broken world. What gifts do we want to thank God for? What joyful things can we see in our lives and/or in the world around us? What new things is God doing in us that we want to bring into being? For each of us is called to sing, and live, our Magnificat.
Mary's song is just one more reason why we have renewed our Season of Gratefulness initiative for Advent this year. This is not blind to the pain and struggles of our lives and world. Rather this is also about justice, seeking to rejoice, like Mary, in the presence of that Love which has brought light out of darkness in the past, and will again: not least, as we, if we would but know it, can ourselves be pregnant with the Spirit of God.
My soul glorifies the Lord, my spirit rejoices in God, my Saviour.
He looks on his servant in her lowliness; henceforth all ages will call me blessed.
The Almighty works marvels for me. Holy his name!
His mercy is from age to age, on those who fear him.
He puts forth his arm in strength and scatters the proud-hearted.
He casts the mighty from their thrones and raises the lowly.
He fills the starving with good things, sends the rich away empty.
He protects Israel, his servant, remembering his mercy,
the mercy promised to our forebears, to Abraham and his descendants for ever.
It was a delight recently to help host the Toowoomba leg of the visit of Arda Aghazarian. An Armenian Christian Palestinian from the Old City of Jerusalem, she has been in Australia as part of a national tour arranged by the Palestine-Israel Ecumenical Network and World Vision. Her gentle but challenging, articulate and incisive telling of her story and situation has been a powerful witness to the need for Christians and others to attend much more fully and deeply to the oppression of Palestinian people. This involves complex issues and competing narratives but the plight of ordinary Palestinians and the call to justice can not be ignored. Of course this is what is often attempted. For human beings can often try to settle for a surface peace: 'the peace that is no peace'. It is so much harder to seek and establish justice and to see peacemaking as involving the transformation of structural injustice. People who are typically immensely warm and generous to personal injustices sometimes struggle even to acknowledge structural injustice. Yet this is part of the Christian calling, as expressed beautifully by Arda and ecumenical work such as the Kairos Palestine document.
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.