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.
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Recent events overseas have increased concern for security in Western countries and sparked incidents which have raised understandable community anxiety. As Christians concerned for the welfare of all our neighbours we consequently therefore continue to pray for all those who are most directly affected by violence or its threat. We remember particularly the peoples of the Middle East at this time, especially those who are persecuted, forced into flight as refugees, injured, killed, or bereaved. We pray for all those in positions of authority and influence who make difficult decisions about violence and security, remembering especially our Prime Minister and Federal Government, military, security and police personnel. May compassion be combined with wisdom, determined courage with insight. As national security levels are raised, let us however also raise our peace and understanding levels. For in the case of Anglicans at least, the current situation certainly calls us back to the 4th Mark of Mission of the Anglican Communion: To seek to transform unjust structures of society, to challenge violence of every kind and to pursue peace and reconciliation.... It ill behoves an Englishman, and an Australian citizen, to advise Scots how to vote on their future. How exciting it is however that this debate is happening, both for the future of England (and Wales and Northern Ireland) as well as that of Scotland. Which ever way the vote goes, Britain as a whole will never be quite the same - thank God - as the Scots reflect on what it means to look to a post-Imperial future, and, hopefully, encourage the rest of the British to do likewise. For it is good that the British PM David Cameron tells us that he has a heart, at least for some things which have been good about the United Kingdom's structure. Even better though if he were to have a real heart for those things which are at the core of this debate: the longing of people everywhere to be taken seriously for who they truly are; to claim freedom and full responsibility for their lives, their land, and all that lives within it; and to seek a people's vision based on values of genuine democracy, justice and care for all, including free and fair partnership with the rest of the world. Generations of heartlessness by the English elites towards the poor and marginalised throughout Britain (not least to the Celtic so-called 'fringe'), have led us to this pass. A 'United Kingdom' which is still essentially a Union of ancient Crowns can never be enough. With the Scots, the English (the Welsh and maybe many Irish too) also deserve a forward-looking 'Community of Peoples'. My own Scottish friends remain divided on how that may best be immediately furthered: is full independence a help or a hindrance? I sympathise with them in their dilemma. Yet whatever the outcome, they agree that it at least begins to engage Britain's contemporary, post-imperial, identity. So may the spirit of my greatest Scottish hero, James Keir Hardie, thus prevail... A great Christian (Hans Kung) once said ‘there will not be peace in the world until there is peace between the religions of the world, and there will not be peace between the religions until religious people meet, understand one another, and work together for peace.’ Recent events, especially in the Middle East, show how true this is. Perhaps in the past it was possible for different religions to ignore one another or to compete, sometimes violently. Today, when people of different faith live next door to each another, we need another way... John Donne's view that 'no one is an island' becomes ever more real in our increasingly interconnected world. Recent violence across the globe has certainly impacted on Australians in a variety of ways, including directly in Toowoomba with the tragic loss of two deeply loved and respected doctors in the destruction of the MH17 flight. Others are directly or indirectly affected by war and violence elsewhere. This can easily raise tensions and prejudices. In addition to a number of community laments and intercessions (such as our ecumenical and interfaith service after the MH17 tragedy and the Day of Prayer for Iraq), local Toowoomba leaders are therefore renewing our efforts to work together for peace and harmony. For peace is not something we can take for granted but always has to be renewed by active relationships and purposeful prayer and action. In this we remain blessed in Toowoomba by our 'Model City' peace and harmony network. It was thus good this week to meet with other members of our Goodwill Committee to talk about how we can make a common stand against violence (see conversation photo above), reaffirming the commitment of all our varied faith and community groups to nurture a more inclusive and humane future. ABC journalist Belinda Sanders was then able to interview us for local radio, helping the positive values of our faiths and communities to balance out the violent excesses which are often over-exaggerated by less responsible media and which then feed negative responses based too much on fear and insecurity. It is a delight to be in Europe in beautiful spring weather. It is not a very happy political 'European spring' though. All over Europe, on the brink of EU elections, uncertainty prevails and doubt is common about the 'European project' of community. For an expatriate European like myself, immersed in many historical memories, it is a troubling sight. Ironically, I am in Paris this week, speaking at UNESCO with Toowoomban friends about our 'Building a Model City of Peace and Harmony' initiative. My own particular theme is Co-operation: something from which so many Europeans seem to wish to stand back. Partly doubts about EU cooperation are understandable. The European dream seems rightly hollow to the millions who are unemployed, and to the poor and ethnic minorities struggling for recognition, for decent housing, work and living conditions. The EU can seem so distant to many, apparently overly bureaucratic and a feeble tool for more immediate concerns. Hence unhealthy right-wing parties have gained ground across the continent and even France, a founding co-pillar of the project, moves in the direction of British cynicism. How soon we forget though! This coming week (21-28 May) is 'La semaine sanglante' - or 'Bloody Week' - in Paris, the anniversary of the final episode of the Paris Commune of 1871 (see photo above: from the memorial in Pere Lachaise cemetery in paris where the last stand of the Communards was made). Recent historical examinations of death and burial records suggest that the actual week's death toll (probably around 7 000) was significantly lower than the more outrageous figures (of 20-30 000) which have long been touted, and which were used (by notable figures such as Lenin) as an example of the true barbarous heart of capitalist 'order'. Yet even such reduced figures are a staggering witness to the deeply bloody past violence of Europe, consequent on deep national, social and economic divides. The Paris Commune was a deeply ambiguous, but, historically, vitally symbolic, event. In one sense it was a magnificent act of faith and a living adventure of hope, created by some of the most wretched of people in the most wretched of circumstances. Karl Marx and others, then and since, have commended it for putting an abstract concept of freedom and justice into reality, however shortlived. Great contemporaries who lived through it, like Victor Hugo and Emile Zola, were also deeply moved by its genuine social idealism as well as shocked by its own internal violence, as well as the greater violence of its repression. What is sometimes forgotten however is that the Paris Commune arose out of the despair, anger and humiliation of the Franco-Prussian War. Indeed, the proclamation of Kaiser Wilhelm as Emperor even took place in the Hall of Mirrors in the Palace of Versailles in January 1871: a staggering affirmation of Prussian power at the heart of former French glory. Crushed by the rising, recently unified, German Empire, the Parisians refused however to accept the surrender made by their national leaders. Instead they proclaimed a new form of society in the Commune. It was thus a product of a century of such conflict and bloodshed all across Europe. Its legacy was also lasting. Among those caught up in the politics of the Commune was George Clemenceau, later so important in insisting on crippling reparations on Germany in 1918. One can but imagine the thoughts and feelings which flowed through him as he concluded the Treaty of Versailles, remembering the scenes and indignities of his youth. The outrages of the Commune's rise and fall, as an apotheosis of European divisions and violence, thus flowed right through to the second world war. The European Community project was an attempt to end it for ever. It still is. How soon we forget. The EU is hardly perfect but it requires development not destruction. Its doubters, sometimes for self-interest, are looking in the wrong direction. Recent studies continue to state the reality that social and economic division is a much more genuine and difficult challenge than any migration of peoples or cultures which they bear. In Britain, 1% of the population own as much as the poorest 55% and their wealth is increasing by 15% a year whilst others struggle. Such statistics are reflected elsewhere. Hardly any European today would wish to replicate the politics of the Paris Commune, yet perhaps its uncomfortable ideals have something to say to us, lest Europe descend further into uncooperative and unnecessary division and violence. Australia, still buoyed by comparative economic advantage, might take note too. 'Are preaching and doctrine really barriers to peace and multi-faith harmony?' Awkward questions are uncomfortable to ask, even in congenial gatherings. Yet some are also necessary. For every group has places where it prefers not to go, despite its ultimate health depending on doing so. This is true for multi-faith groups, as it is for church and other groups. For multi-faith groups too can sometimes begin to build walls they do not realise they are creating. Last Saturday's otherwise excellent Interfaith Forum in Toowoomba was a case in point. I felt awkward demurring at the groups' discussion feedback (see photo above) but I felt something needed to be said. For, among many very helpful and constructive ideas for moving forward, up came the old chestnuts that 'we should not preach' and that 'we should avoid doctrine and just share love'. Well, yes, and no... The damage done, over the centuries, to human relationships by bad or misdirected preaching and by mishapen doctrinal assertion and conflict is incalculable. Today, hopefully, most of us are ever more sensitive to of the pain and disharmony which can be caused. There are times and places, ways and styles, which are more or less appropriate. In some areas, such as in what ecumenical and inter-religious scholars call 'the dialogue of life' and the 'dialogue of action', preaching and doctrine may be particularly important to play down. Within multi-faith and many secular settings, there are also people who have been so hurt by bad religion that we need to give priority to gentleness and restraint in communication of our own personal inspirations. Yet without doctrine we lose both the dynamism which leads to genuine unity and harmony and also the will and openness to truth upon which such unity and harmony depends. 'Love unites, doctrine divides' is certainly a popular contemporary slogan. It is even heard sometimes within otherwise informed ecumenical circles. Partly, the aversion is a case of language. Today, both preaching and doctrine smack to many of olde worlde, as well as troubling, times. It is possible indeed that such words may one day be beyond recall, in the same way that the word dogma (understood as 'non-negotiable, incontrovertible' doctrine) is pretty much taboo. Yet they are so much part of our human religious fabric, especially within Christian circles, that rehabilitation would be a better option. After all, the reality is that everyone has doctrines. Buddhists, and some others, call them 'teachings' but they are the same thing. 'Love unites, doctrine divides' is indeed (a somewhat amorphous) one of these for some. Apart from pointing out that a significant part of my life has been, and is still, given over to preaching, my own sense is that disdain for preaching is based on bad experience or misconception. After all, one of the greatest peacemakers of my lifetime was Martin Luther King Jnr, who was a preacher in word, deed, and essential personality. You could no more take the preacher out of him than you could take his passion for peace and justice, love and harmony. For these were all one, grounded in his love and experience of God in Jesus Christ. So to reject preaching, in the best sense of the word, in all circumstances, is to reject one of the distinctive charisms of Christianity (and also, to some extent, those of Islam and some other faiths). It would certainly do little to endear multi-faith discussion and relationships to many Christians for whom this is part of their lifeblood, not as a weapon towards others but as a means of grace for all. What matters is how we preach and teach. Graciously, on Saturday, this concern was heard by others. For at the heart of our journeying with others of other faith, and none, is respect for the inner integrity of one another and what shapes us for good. Doctrine itself is a vital matter for ecumenical and inter-religious as well as confessional and intra-religious life. For it is a tool which can be used to help us grow together, as well as being a potential, and well proven, weapon of division. As with other things in religion, it is a case of how it is used. Is it a barrier to protect us against others or a freeing pathway upon to which walk? Is it used for the glory of God and for human self and mutual understanding or for self or group aggrandisement? Is it a means to learn and grow, written on our hearts and in our souls rather than in proscriptions of others? Ultimately every doctrine is, even at its very best, but a symbol of eternal love. We must always be wary therefore of overstepping the mark in our own doctrinal exploration and affirmation. Yet, even when we fail to comprehend them, the greatest doctrines of faith, as genuine symbols of God's love, can be for us means of grace and revelation. As such, they cannot simply be laid aside in multi-faith relationship. They are too important for that. As the ecumenical journey has shown, 'Life and Work' concerns must proceed hand in hand with 'Faith and Order' dialogue. Sometimes love is best expressed just in presence, care and service. Intertwined and underlying however are always our understandings of love. It is a matter of our human intellectual responsibility to complement and deepen our feelings of well-being towards others. If we never wrestle with what helps and what hinders we will fail to grow in love and we will hold back our gifts of, albeit glimpsed, understanding from one another. For as G. K. Chesterton (in What's Wrong with the World?) once said: 'creeds are always in collision. Believers bump into each other; whereas bigots keep out of each others’ way.' For this year's Toowoomba Harmony Day celebrations, it has been a delight to write a special affirmation of peace and harmony for Toowoomba faith leaders to share. Taking up some of the themes of our journey together, including the local Indigenous significance of the Bunya tree, the Goodwill Committee of Toowoomba hope it may be a declaration we can also share and develop in the future. With every blessing upon our many peoples, faiths, and cultures which enrich us all... We come from many backgrounds and have journeyed many roads. We give thanks for these good things of our past. We rejoice in the first peoples of this land and their continuing cultures. We celebrate with all who have left other nations, brought their learning and made a home in this place. Just as the Bunya tree has given life for so many generations, so may we offer shelter and sustenance and share smiles of peace and harmony. We bring many gifts and outlooks. We give thanks for these good things of the present. We rejoice in the strengths and diversity of our shared community. We celebrate our many faiths and stories, our business and our art. Just as our environment gives delight to our Garden City, so may we scatter seeds of understanding, grow flowers of friendship, plant peace and harvest harmony. We share many hopes and dreams. We give thanks for these promises of the future. We rejoice in its possibilities. We re-commit ourselves to the common good. Just as earlier diverse communities gathered for the great Bunya festivals of the past, so may we walk together into a more joyful and reconciling world. Honouring our elders and raising up children of hope, may we be a model city of peace and harmony. One of the biggest challenges to peacemaking is the very way in which peace is often viewed: namely as an absence, or a state void of war and violence. At best this perspective means peace is simply boring. No wonder violence is then so appealing, even fascinating (in its ancient sense of sacred attraction or compulsion). It was therefore good to be reminded recently, at a conference at the University of Southern Queensland in Toowoomba, of the considerable work that has been done in recent decades in developing the concept of 'positive peace'. Speaking to a mixed body of academics, faith and local community leaders, diplomats and government representatives, Dr Lucas Misseri (from the National University of Corboba in Argentina) opened up the subject beautifully. Developing the theories of 'positive peace' by Galtung and Maliandi, he outlined deeply constructive philosophical grounding for the work being done in Toowoomba towards 'building a model city of peace and harmony'. If peace is actually truly dynamic, then it requires convergence, enabling all that is best in the variety of human life to engage, share and create even more new, life and energy. Inter-religious dialogue, he thus opined, was a vital convergent vehicle to positive peace. Dialogue indeed represents a crucial 'space in-between' our differences, offering respect and a cherishing all that is of value . It is not necessarily about seeking consensus, for that might actually deny the potential of creative conflict. For peace is impossible if it is about settling things down. True, positive, peace is about enlarging life, bringing all that is good in the past and present into a more fulfilling, yet never complete, but always open future: what the Judaeo-Christian tradition calls shalom. As such, inter-religious dialogue should also include others who do not see themselves as religious, or may even see themselves as a-religious. For everyone needs to be involved to find more convergences and the necessary values for peace. As well as examples from Poland and the Phiiippines, the rest of the USQ conference involved considerable input from Toowoomba, showing how such dialogue is being developed locally at a whole host of levels. Deepened by our international sharing and insights, we locals were thereby strengthened in our lived dialogue, recognising it more fully as an essential resource to building the foundations of 'positive' peace: * creating spaces for convergence * establishing symbolic ways of interacting in the face of violence and 'negative' peace * acknowledging human diversity and enhancing mutual respect * contributing to a democratic lifestyle. One of the initiatives of the Toowoomba 'Model City of Peace and Harmony' project is an Australia Day event (this year held on 25 January at 4.30 pm - all welcome). Coordinated by, and held at, Pure Land Learning College, it brings together people of many different cultures, faiths and none. Usually our multi-faith events rightly have opening prayers from different traditions, said separately but received together with respect. This Australia Day I was however asked if we could say something together. The following is my attempt: a litany which, I hope, is both inclusive and meaningful... preceded by a Welcome to Country and with different voices/representatives reading different lines: all to join in with the last line of each section For this land and its diversity, For her many landscapes and charms, For her ancient peoples who have been stewards for countless generations And for all kinds of later-comers who have played their part. For the beauty of our seas and rivers, our hills and plains, For all creatures who crawl, or walk, or run, or swim, or fly, For the achievements of our ancestors And our children’s dreams For Australia - We give thanks and praise today: Many faiths, one people For freedom to meet and be together, For peace and harmony in our midst, For all who preserve the life and virtues of our community And for all artists and entrepreneurs who nurture them afresh. For the wisdom of the ages and the enquirers of today, For the gifts of many voices, visions and vocations, For the splendid tapestry of our many cultures And the joys of every heart. For Australia - We celebrate our nation today: Many faiths, one people For healing and reconciliation, For kindness and generosity, For open hearts to share our wealth And for a warm welcome to migrants and refugees. For justice and an end to poverty for all, For a valuing of the diversity of beliefs, For growth in mutuality And smiles on every face. For Australia - We ask for grace and strength today: Many faiths, one people In times of joy and in times of struggle, In stable weather and in fire, storm and flood, In the peace we enjoy and in conflict here and elsewhere. In confidence and in uncertainty, In hope and in despair, May we face the future with love And be a blessing to all we know and meet. For Australia - In which we share our lives together: Many faiths, one people |
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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