21 04 11 Alan Storey
Prayer for Peace, Hope and Justice ~ Ian Proudfoot
As the clock completes its annual circuit, we are invited to pause…
To pause to examine our lives. To go through each month of the past year – remembering what took place around us and within us. We do so without judgement and without the need to justify anything. We steer between the unhelpful cliffs of condemnation and complacency. Instead, we hold all things – all situations and all people in compassion. Compassion is the life-giving combination of grace and truth. Truth without grace can be mean, while grace without truth is meaningless. Together they convict and comfort (strengthen)… this frees us to make our confession (get real about our living).
We pray: Spirit of truth and grace come and convict and comfort me today, that I may get real about my living. Amen.
This past year:
These questions are simple signposts inviting us to explore a particular direction of our living. How far we would like to wander along each path is up to each of us…
Note: This time of pause is served best if we carve out unhurried time. We cannot “speed reflect” – like we may be able to speed read. We can only do 30 minutes reflection in 30 minutes – no more. If a question fails to connect with us straight away, we are invited to stick with it for a little longer …
Below are a few reflections from Augustine of Hippo. A person known for his confessions. The Augustine Confessions is, next to the Bible, the most widely read book in history. It is also the first autobiography as we know them. It is devoted to telling Augustine’s passionate journey of faith and life. We are invited to read and re-read his words – sensitive to what convicts and comforts us.
“Urged to reflect upon myself, I entered under your guidance the innermost places of my being; but only because you had become my helper was I able to do so…
O eternal Truth, true Love, and beloved Eternity, you are my God, and for you I sigh day and night. As I first began to know you, you lifted me up and showed me that, while that which I might see exists indeed, I was not yet capable of seeing it. Your rays beamed intensely on me, beating back my feeble gaze, and I trembled with love and dread. I knew myself to be far away from you in a region of unlikeness, and I seemed to hear your voice from on high: “I am the food of the mature: grow, then, and you shall eat me. You will not change me into yourself like bodily food; but you will be changed into me”.
Accordingly, I looked for a way to gain the strength I needed to enjoy you, but I did not find it until I embraced the mediator between God and man, the man Christ Jesus.
Clear is your response, but not all hear it clearly. They all appeal to you about what they want, but do not always hear what they want to hear. Your best servant is the one who is less intent on hearing from you what accords with his own will, and more on embracing with his will what he has heard from you.
Late have I loved you, O Beauty ever ancient, ever new, late have I loved you!
You were within me, but I was outside, and it was there that I searched for you. In my unloveliness I plunged into the lovely things which you created. You were with me, but I was not with you. Created things kept me from you; yet if they had not been in you, they would not have been at all.
You called, you shouted, and you broke through my deafness. You flashed, you shone, and you dispelled my blindness. You breathed your fragrance on me; I drew in breath and now I pant for you.
I have tasted you, now I hunger and thirst for more. You touched me, and I burned for your peace.
When at last I cling to you with my whole being there will be no more anguish or labour for me, and my life will be alive indeed, alive because filled with you. But now it is very different. Anyone whom you fill you also uplift; but I am not full of you, and so I am a burden to myself. Joys over which I ought to weep do battle with sorrows that should be matter of joy, and I do not know which will be victorious. But I also see griefs that are evil at war in me with joys that are good, and I do not know which will win the day.
This is agony, Lord, have pity on me! It is agony! See, I do not hide my wounds; you are the physician, and I am sick; you are merciful, I in need of mercy.”
Garden and I – 13 September 2020 by Athol McLaggan – Sunday’s CMM Chat/input
My Octopus Teacher is a mesmerising documentary that came out on Netflix this past week. It is the story of one person addressing his burn-out with the “social prescription”* of submerging himself daily into the kelp-forest-waters off Simon’s Town. During his daily practice of underwater attentiveness, he meets an Octopus … as one does. Consistency, curiosity, vulnerability, gentleness, trust and bravery alchemise over a year into steadfast (sucking) friendship. It turns out to be a human-healing friendship. The human student learns from the Octopus Teacher how to be more fully human.
You may not know, but this powerfully healing “social prescription” comes straight out of the scriptures:
“But ask the animals, and they will teach you;
the birds of the air, and they will tell you;
ask the plants of the earth, and they will teach you;
and the fish of the sea will declare to you.”
~ Job 12:7-8
Here the human is clearly instructed to be in a learnership relationship with land, creature and plant. In short, the text is a call for humans to be humble. We are to start with confession. The confession of our ignorance: to know that whatever we know is less than all that we do not know and therefore we are to proceed with caution and care (read Miraculous Magnolia again)! As T.S. Eliot writes: “In order to arrive at what / you do not know / you must go by a way which / is the way of ignorance.”
Instead of beginning with confession (conscious awareness of our ignorance), humanity more often than not has begun with praise. Praise of ourselves. As a result we are unashamedly human supremacists in both belief and behaviour. Religion, economics and education are co-opted to promote the lie of separate development: that we can develop separately from the earth, forgetting that we do not live on the earth but from the earth. This is murderous and suicidal. Recent research shows how deadly humanities refusal to walk humbly is: “Global populations of wildlife have plunged by 68% since 1970. Two years ago, the figure stood at 60%. We are wiping wildlife from the face of the planet.”
Though time is against us, redemption (liberated life for Life) is still possible. We can still change from arrogant abusiveness to walk the way of humble care. This possibility is powerfully told in the book of Daniel Chapter 4. Here we see that Nebuchadnezzar, the king of Babylon, experiences a Job-like wake-up-call. As a result of his increasingly arrogant abusiveness to all life forms, his kingdom crumbles and he is brought to his knees. Remember: arrogant abusiveness is murderous and suicidal.
Now read Daniel 4:15-16:
But leave its stump and roots in the ground,
with a band of iron and bronze,
in the tender grass of the field.
Let him be bathed with the dew of heaven,
and let his lot be with the animals of the field
in the grass of the earth.
Let his mind be changed from that of a human,
and let the mind of an animal be given to him.
And let seven times pass over him.
I have always viewed these verses as Nebuchadnezzar’s punishment or debilitating self-imposed consequence, but now I read them as his “social prescription” graciously given by Yhwh for his healing and the liberation of life within the land. “You will be made to eat grass like oxen” (v25). Basically, Yhwh tells Nebuchadnezzar that he is grounded. He is to learn again that his life, like that of the oxen, is dependent on the grass, the soil and the dew from heaven that nurtures them. And we read that as Nebuchadnezzar took on this daily practice of grounded attentiveness his “reason returned” to him (v36). Then walking humbly, he returned to the “works of truth and the ways of justice” (v37). “In the end we will conserve only what we love; we will love only what we understand; and we will understand only what we are taught.” ~ Baba Dioum.
On Sunday we will continue this theme at our 11:11 CMM Chat. If you would like the link for the Zoom meeting, please email email@example.com. This Sunday the “guru of greenery” Athol McLaggan will be sharing with us.
* “Social prescription” – refer to last week’s reflection.
This past week was Yom Kippur – the Day of Atonement – a time of fasting and repentance within the Jewish faith. During this time two traditional prayers of confession are repeated many times — Al Chet and Ashamnu. Below is an alternate version of Al Chet and Ashamnu for the #MeToo era. The authors invite us to take responsibility for our actions — or inactions — and promise to do better.
For the sin we committed through inappropriate use of power.
For the sin we committed by inappropriate sexual advances.
For the sin we committed by putting people in power without oversight.
For the sin we committed by not taking seriously the complaints of a colleague.
For the sin we committed by not believing victims when they spoke up.
For the sin we committed by not being aware of our own power or privilege when making an advance.
For the sin we committed by pushing forward when we should have waited and listened.
For the sin we committed by believing that sexual victimisation does not happen in the Jewish world.
For the sin we committed in choosing to think a person who is appropriate with us is appropriate with everyone.
For the sin we committed by choosing my own comfort over the safety of others.
For the sin we committed by focusing on my intent rather than my impact.
For the sin we committed by prioritising reputations and money over safety.
For the sin we committed by ignoring sexual victimisation as a problem until #MeToo.
For the sin we committed by performative wokeness.
For the sin we committed by failing to acknowledge my ignorance about sexual victimisation.
For the sin we committed by waiting to stand against a perpetrator until we saw others doing so.
For the sin we committed by making light of victims’ suffering.
For the sin we committed by contributing to rape culture.
For the sin we committed by causing survivors to doubt their truth.
For the sin we committed by misusing Jewish texts to promote silence.
For the sin we committed by not supporting survivors.
For the sin we committed by gaslighting victims and victim advocates.
For the sin we committed by cutting corners in best practice protocols.
For the sin we committed by talking more than listening.
For the sin we committed by prioritising convenience over moral clarity.
For the sin we committed by urging those who have been victimised to forgive, especially before their perpetrator did the hard work of repentance.
For the sin we committed by prioritising some victims’ voices over others. For the sin we committed by requiring vulnerable people to depend on me, rather than investing in the development of healthy, decentralised systems that empower the entire community, and hold us accountable.
For all of these sins, God, help us rectify the evil we have brought about, help us to restore justice through the hard work of repentance. Only then, God of forgiveness, forgive us, pardon us, grant us atonement.
~ By Danya Ruttenberg, Shira Berkovits, S. Bear Bergman, Guila Benchimol
We Abused our power, we didn’t Believe survivors, we were Complicit, we Demeaned. We Echoed the majority, we Focused on our own self-interest over safety, we Gave abusers opportunities to further harm, we Humiliated survivors, we Ignored our impact, we Justified inappropriate behaviour. We Kept abusers in power, we Laughed at jokes that supported rape culture, we Marginalised narratives that weren’t easy to digest, we Normalised problematic behaviour, we Ostracised victims, we Participated in the erasure of survivors’ voices. We Questioned survivors’ motivations, we Reinforced harmful myths, we Silenced voices trying to come forward, We Trivialised. We didn’t Use safe protocols, we Violated boundaries, we Waited too long to take action, we eXonerated perpetrators who didn’t repent, we Yielded to our basest impulses, we Zealously defended perpetrators of harm.
~ By Danya Ruttenberg, S. Bear Bergman, Leah Greenblum, Emily Becker, Abby Citrin
On Wednesday I received the following note from a friend of mine: “Not entirely sure what the appropriate wish for Ash Wednesday is … but I hope that time of reflection will bring insight, inspiration and passion.”
It is true, we are not entirely sure what the appropriate wish for Ash Wednesday is. “Happy Ash Wednesday”, just doesn’t sound right. Especially after one has just been marked with ash and told: “Remember you are dust and to dust you shall return – turn from your sin and be faithful to Christ.” Not even Cardies has figured out how to commercialise Ash Wednesday. I guess they figured there isn’t a market for cards that remind you that you are a piece of dirt.
And yet it is only when we are able to recognise our “nothingness” that we will be able to grasp the greatness of God’s grace. Until then we may be under the illusion that we deserve it or have somehow achieved it.
We acknowledge our nothingness, not with despair but in secure trust as we remember that in the beginning God created the cosmos “out of nothing”. So together with the psalmist we boldly request, “create in me a clean heart O God” (Ps 51). As we admit we are dirt we remember with confidence that “God formed humanity from the dust of the ground” (Gen 1:7). We may be dust – but in God’s hands even dust is filled with precious potential.
Ash Wednesday and Lent that follows, is not about beating up on oneself, but rather it invites us to be honest about who we truly are. After all who of us cannot join Paul in saying about ourselves: “I do not do the good I want, but the evil I do not want is what I do” (Rom 7:19)?
Were it not for God’s compassion, our acts of confession would have no value. It is precisely because of God’s mercy, evident nowhere so vividly as in the birth, life, death and resurrection of Jesus, that we are able to summon the courage to acknowledge our fault and ask forgiveness. We ask for forgiveness knowing that we have already been forgiven in advance – it is called grace. In fact to know that forgiveness is a free available gift is what emboldens us to ask for forgiveness in the first place. To do so under any other conditions would be to take a foolish risk. The order of our prayers: “Lord make me to know your love, so that as I grow to know myself I will know that your love covers the full multitude of my knowing”.
This Lent I invite you to confess your sin. To confess is to explore the real reality of who we are in the trusted and loving presence of another. Our sin consists of every love-less, truth-less, gentle-less, generous-less, just-less area of our lives. Only when we dare to plumb our depths will we appreciate the depths of God’s love.