|Pen and Ink Reflections||
Some years ago, I took a varied ecumenical group of young people to the Taizé Community’s International Gathering in the Philippines. For the first week, our group visited communities further north on Luzon island, including indigenous people displaced from their land. We were then billeted with local families in a poor neighbourhood of Quezon City in Metro Manila. I remember vividly how, after a typically wonderfully warm Filipino welcome, the first thing our hosts did was to point out the water marks high up on the walls of local streets: ‘that was from the last flood a month ago, they said, ‘sadly we are used to that kind of thing’. The impact of such experiences is powerfully transmitted in our contemporary reading today. It is echoed in so many places across the world, not least among the poor. It asks: ‘where is the God of Moses when you need them today?’...
In his tender and tantalising work Anam Cara, John O’Donohue wrote that:
“the way you look at things is the most powerful force in shaping your life.”
I want to talk about three ways of looking at things suggested by our readings today – the microscopic that allows us to appreciate our own smallness and uniqueness; the telescopic that invites us to move imaginatively towards universes beyond this one; and the cosmic that calls us to a bigger story. For story is critical and it is only through story that we shall be able to effect the extraordinary changes required by our current ecological crisis...
‘Let justice flow like a river’ is the central theme of this year’s global ecumenical Season of Creation. This phrase comes from the book of Amos, chapter 5, part of which we heard just now. Let us hear how this speaks powerfully today and why people of faith are called to work and pray together….
(Watch the Laudato Sí Movement’s ‘Prepare for Season of Creation 2023’ video here...)
When you step out of your door in the morning, do you feel that you are stepping into a world of wonder in which you are intimately connected? Or, are you simply stepping into mere location? Is it just dead space which you are crossing so that you can get to where you need to go? Or, do you believe you are walking into a living universe? Those are questions which the great spiritual writer John O’Donohue used to ask and they lie right at the heart of the Season of Creation we have just begun this month. For it matters vitally how we view the world and where we locate God in relation to it. So much of our politics, our business and trade activities, and our lifestyles, are affected. If we believe that matter, material existence, doesn’t really matter to God, then we will end up acting in problematic ways. Or, as John O’Donohue used to say, if we do believe that when we step out we are walking into a living universe, then our walk ‘becomes a different thing’. So let us explore some of the theological paths which can underpin more loving and sustainable ways of living together on the Earth…
‘So long and thanks for all the fish!’ – that is the message of the dolphins as the world ends, in the Hitchhikers Guide to the Galaxy. In contrast, the new creation in today’s Resurrection story (Luke 24:36b-48) begins with fish. The terrified disciples think they have seen a ghost. Yet, even more startlingly, Jesus asks for something to eat. They give him what they have – some broiled fish – and Jesus takes it and eats it in their presence. Not for the first time, God and fish are all mixed up together. What is going on?...
It is so shockingly physical, isn’t it? As we reflected last week, the resurrection is profoundly, and intimately, about bodies. These bodies however are not just human but of all kinds. Even fish bodies. Imagine. Imagine the sounds of the crackling fire, and the sight and feel of the fish, and not least its smell and taste. It is deeply visceral, isn’t it? And it is so evocative of all the other times in which Jesus has been with others, with fish as central: and not least all those fishing trips, and feeding of the thousands. We are used to thinking of sacraments as visible signs and vehicles of God’s grace and presence. We think, not least of bread and wine, water and light. However fish are also key: creatures in many cultures as vital as bread and wine for sustenance and survival; fluid seekers and expressions of water and light...
This morning we bring together three important aspects of our lives together: the liturgical Season of Creation which we begin this week; the witness to justice and care for Creation which has been explored in our Abundant Justice conference this weekend; and the Gospel call, which we have just heard, to follow Jesus to take up the cross and follow him. So I want to speak this morning about three connecting things: about three ‘c’s; about the cross, about change and about communion; about how the cross comes when you try to change things; about how true change is grounded in the communion of all being; and about how that communion is founded on the cross of God’s creation…
by the Revd Dr Jonathan Inkpin, Pentecost evensong at St John's Cathedral Brisbane, Sunday 8 June 2014
‘Come out from behind that thing!’ – the Aboriginal elder’s voice rang out powerfully as I was about to begin the Decade to Overcome Violence launch in Alice Springs. She was objecting because I was behind a lectern: another whitefella, as it were, standing over or apart from her. As it happened, in what followed, every blackfella who spoke also headed behind the lectern. I guess therefore it was probably that elder’s own personal issue. Yet I have never forgotten it. For, in a way, following feminist pioneers, it was a lived experience of what Indigenous scholars (such as Denis Foley, Martin Nakata and Aileen Moreton-Robinson) call ‘standpoint theory’.
Standpoint theory is a postmodern method for analysing inter-subjective and ethical discourse. For a standpoint is a place from which one sees the world. It thus helps direct both what we focus on as well as what is obscured. The specific circumstances of our standpoint then determine which concepts are intelligible, which claims are heard and understood by whom, and which reasons and conclusions are understood to be relevant and forceful.
Now, like any approach, standpoint theory is not without weaknesses. It risks, for example, generalising the experience of different peoples, and it risks suggesting an overly ‘essentialist’ character of particular genders, races, or other identities. Yet it is a powerful means in which marginalised groups can challenge the status quo. Indeed, as the feminist theorist Sandra Harding put it, it helps create ‘strong objectivity’, or strong inter-subjectivity. For when the perspectives of the marginalised and/or oppressed are included, we have more objective, or deeper inter-subjective, accounts of the world. This is vital to a richer, and more life-giving, ethics.
Spiritually speaking, standpoint reflections also lead to a richer ethical and doctrinal expression of Pentecost. For, in Pentecost, the Spirit of God is embodied, enlivened, and expressed through all created voices. As God’s voice puts it, through the prophet Joel, in our first reading tonight, ‘I will pour out my spirit on all flesh’: on old and young alike, male and female, not least slaves; and, the passage goes on to say, also through the more-than-human environment, by ‘portents in the heavens and the earth.’ True Pentecostal experience, it seems, is about true inter-subjectivity. All creation’s standpoints are voiced, held together, and contribute to the whole. Pentecost is thus a basis for a holistic, fully environmental, ethics. For Pentecost is so much more than we have often made it...