Why are we here? Why are people of so many diverse faiths involved today in worldwide climate change advocacy and why do we need to sound the alarm?
The short answer is - We are United by a common human spirituality - of solidarity, scriptures, and science...
(my brief address at the Sound the Alarm Green Faith day of action for climate change, 11 March 2021)...
Three things then:
1. We are United by Solidarity - with our planet and its suffering peoples (those closest to the land and seas)
* We increasingly make Acknowledgement of Country but are we listening and honouring the spirituality of First Nations people - who speak particularly as voices of the Land and seas themselves?
* Let us indeed listen to the voices of our land and seas!
* Why are we not listening, for example, to my friend, the Senior Queenslander of the Year, Aunty McRose Elu and Torres Strait Islanders (king tides etc)?
* Why are we not responding to our Pacific Island neighbours?
* Why we not acting to address the increasing numbers of Environmental Refugees?
2. We are United by Scriptures
* The BIble at least is quite clear - indeed the first command in the Bible is to care for Gods Creation
* The Book of Deuteronomy is but one further key text - telling us that God, land and people all suffer when one suffers
* Jesus also drew his teaching from the Earth - can we not see the seasons? Jesus said
* Jesus too called us to wake up, to repent (that is, to turn around and change our behaviours), and to sound the alarm
* These themes are echoed in other faith traditions - hence our common stand today
3. We are United by Science
* Science is no enemy of good faith but rather faith and science are essential partners
* Climate change is such established scientific fact, just like Covid-19 - and like that virus we need to act effectively (as Australians, including our Governments, have shown we can do with Covid-19)
* Let us take but one recent report - where 19 out of 20 Australian key ecosystems that were examined were found to be collapsing - from coral reefs, through Murray-Darling waterways and arid desert, to our extraordinary rainforests
* Have we forgotten the devastating bushfires just before the Covid-19 outbreak?!
* We’ve made Gods out of narrow economic growth totems and fossil fuels - so its time for change, as with lead pollution and CFC’s
* Research also shows we can best address jobs and futures through climate change action - thus also addressing the manifest inequalities and stresses revealed by Covid-19
* Action benefits us all
Solidarity - Scripture - and Science are as one...
so let us Sound the Alarm - The time for action is now!
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...
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?...
One of the interesting features of criticism raised by some to aspects of 'progressive orthodox' Christian faith is the perceived relationship between love, God and Judaeo-Christian scripture. Progressives can certainly be guilty of simplistic and sentimental thinking, including syllogistic fallacies around such themes. Yet it appears to me that conservative theology sometimes runs the risk of driving a wedge between the God of scripture and healthy, life-giving, human love. In a recent local marriage equality discussion for example, it was somewhat extraordinary to hear a vigorous opponent assert a radical difference between God and human love. In responding to a particular interpretation of 1 John 4.16b - 'God is love, and those who abide in love abide in God, and God abides in them' - they were right in drawing attention to the wider context of that verse, including the prevenient nature of God's love and primary focus in Christ. However such divine love was precisely embodied in the very human life and love of Jesus, expressing the presence of such love throughout creation, in all kinds of different ways. Part of the religious genius of historic Christian Faith has been the ability to hold these different elements in tension, understanding the creative paradox of i John 4.12 that 'No one has ever seen God; (yet) if we love one another, God lives in us, and his love is perfected in us.' Both love, and sin, in my view, are far more complex and mysterious than many 'plain Christian' theologies allow for.
Perhaps part of the contrasting responses of Christians lies in how holy scripture is itself conceived. One young man for example said to me recently that the Bible and Christian Faith were not really about love but about salvation. He is on a genuine journey of exploration into these matters and we had a cordial and mutually illuminating conversation. Yet such a view reflects a very common but restricted framework which some Christians have imposed, and continue to impose, on the Bible. In reality of course such a lively and diverse set of scriptures have many contrasting themes. Salvation is a vital, and perhaps particularly distinctive Christian, one. Surely however salvation is but one way of approaching love, rather than the reverse? For all its misuse over the centuries, what has always 'saved' holy scripture is the longing for, and experience of, God which human beings have found in it. Rather than being the Procrustean structure of a salvation machine, the Bible is witness to the eternal love story of God, humanity and creation, embodied, for Christians, most fully in Jesus Christ.
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.