Hope in the Age of Monsters

On Saturday, Lorna and our guests and I attended the Charlie Angus Resistance Tour event in Charlottetown, PEI.  It was a sold-out event in which we were given an inspiring talk by Charlie Angus who is a former long time NDP member of parliament.  It covered a lot of ground about the challenges we are facing in the world today with the rise of totalitarianism from leaders such as Trump, Putin, Netanyahu, and Orban. 

There were two of the many things in the presentation which really stayed with me.  One was his classification of our times as being the Age of Monsters.  This may seem to be somewhat hyperbolic. However, if you are paying attention to what is happening in such places as Ukraine and Gaza and the United States – to name a few – I certainly believe this is an accurate naming of the evil that is rising.  Indeed, I think of the closing lines of the poem by W.B Yates, the Second Coming:

The darkness drops again; but now I know

That twenty centuries of stony sleep

Were vexed to nightmare by a rocking cradle,

And what rough beast, its hour come round at last,

Slouches towards Bethlehem to be born?

The other part of Charlie’s talk that stuck with me was addressing what we can do in response to this threat from the rough beasts that are slouching towards our Bethlehems.  He noted a study that had been done on the resistance to the Nazis in a town in the Netherlands in which residents were most likely to hide Jewish fellow citizens despite the threat of death to themselves from the Nazis.  The study of this phenomenon concluded that it was because of social pressure – people were asked and encouraged by their neighbours to do these heroic acts. 

In this context, Charlie also spoke about what, I believe, he called the theory of zero, ones and twos.  AS he described it -at least as I remember it – it begins with zero which is the start of any movement by one person’s action.  This in term is acted on by two, which then becomes four – and so one.  In this way one person can make a difference.  It also doesn’t require big, momentous acts.  The small, seemingly insignificant act can have unimagined impacts moving out like the ripples when a stone is thrown into a pond. 

As Charlie states he is not optimistic, but he certainly is hopeful.   It is vital we do not give up hope.  

  

Are You a Pharisee or a Publican?

This morning, I am looking at the readings for this coming Sunday.  The Gospel appointed is the parable of the Publican i.e. tax collector, and the Pharisee from Luke chapter 18.  Both are praying in the temple.  The Pharisee is blowing his own horn about how good and righteous he is – fasting twice a week, tithing, and giving thanks that he is not like other men who are adulterers, unjust, and extortionists.  He is especially thankful he is not like the Publican.  The Publican, in contrast, asks for God’s mercy as a sinner. 

Jesus holds up the example of the Publican as being justified rather than the Pharisee.  This is a well-known parable of Jesus – at least in my experience.  It is great fodder for sermons and is a great lesson for those in the pews about being like the Publican and not the Pharisee.  Don’t get too high on yourself and be righteous.  If you ask people sitting in the pews if they agree that the Pharisee should be condemned by Jesus, Likely most would agree – perhaps feeling somewhat uncomfortable about having similar feelings to those of the Pharisee – albeit on a much smaller scale of course.

 However, once you do that – to say thank God I am not like the Pharisee, you are doing just what Jesus was criticizing the Pharisee for doing.  How many of us can say we have never looked at someone and mentally criticized them as being the wrong kind of person, or acting in the wrong way, or dressing inappropriately, or having the wrong kind of hair, and so on.  When we do that, we are letting our inner Pharisee take over.  Rather than looking at ourselves we are focussing on the other out there rather than looking inward at ourselves.  

I invite all of us to pay attention for the next week to where our inner Pharisee takes charge and whenever it does see that we might not be admitting about ourselves. 

 

Reflections on Spirituality and Religion

My last reflection was on Faith, Belief, and Spirituality drawing on the work of theologian Harvey Cox in his book, The Future of Faith.  I want to follow up on that with thoughts and reflections by theologian Diana Butler Bass from an interview on the CBC program Tapestry.   The episode is entitled, Finding god in HGTV: a spiritual revolution http://www.cbc.ca/radio/tapestry/finding-the-sacred-in-unexpected-places-1.3765363/finding-god-in-hgtv-a-spiritual-revolution-1.3765366

Diana Butler Bass looks at Spirituality and Religion as they are manifest today and raises a number of interesting questions and comments. 

Bass first poses the question, is Religion keeping up with the longings and questions of and for the 21^st Century e.g. What are people longing for – compassion and companionship/neighbourliness.  How do we embody compassion?

The God of 100 years ago – hierarchical remote was manifest in the establishment and practice of religion.  This is a God who is a being sitting on a throne somewhere in outer space.  This is contrasted with a God who is imminent, creative, with us; a God who is compassionate.  Do our hymns and architecture need to reflect that?  Is it enough to just reflect this in our theology and sermons and teaching?  A tension between the memory i.e. an idealized view of a golden age of Religion which can be just a few decades ago in some of our lifetimes when Sunday Schools were overflowing and church services were standing room only versus the apparent yearning for something beyond the materialism and competition of Western society today.  

What is missing for the way the 21^st Century does religion?  Concepts of science e.g. the Big Bang – all matter created some 14 billion years ago – we are stardust – what has been happening since is the rearranging of the matter – is this God’s plan?  What might this be leading to us to – perhaps a future like one envisioned by the Omega Point of Teilhard de Chardin.

Is Spirituality opening the door for individualism?  A charge by those who primarily care about religious institutions, that the spiritual movement is a base about self-indulgence.   How does religion connect with what people are longing for?  Does spirituality allow you to sidestep those things that challenge you?  Short answer, yes.  But organized religion is no guarantee that doesn’t happen in a church community. 

Bass proposes that one manifestation of spirituality today can perhaps be seen in the popularity of HGTV.  People are longing for home.   Bass notes that when she refers to her little home in her back yard where she does her writing and puts a picture of it on social media.  She is inundated with requests about where they could get the plans for it.  It is a sign of the desire for a ‘Room of one’s own’ to use the phrase by Virginia Woolf who wrote about it almost a hundred years ago. 

In reflecting on this, I am left with the question of the viability and future of a spirituality that is amorphous and all-inclusive that it means everything and nothing at the same time.  Can region in its structure and practice include and incorporate the aspects of spirituality which will enable people to explore and develop a mature spirituality that will bring them closer to the God which they are seeking.

 

Faith, Belief, and Spirituality

The Gospel reading from last Sunday recounted the story in the Gospel of Mark, where Jesus feeds a multitude with just seven loaves and a few small fish. Interpreting this event invites us to reflect on the concepts of faith and belief.  We also should allow spirituality to sneak into the discussion through the back door as well. 

In his work, The Future of Faith, theologian Harvey Cox outlines three major epochs in Christian history. The first, which he calls the Age of Faith, began with Jesus and the early disciples. Cox describes this as a time when a vibrant and uplifting faith energized the Christian movement from its earliest moments.

Cox then identifies the second epoch as the Age of Belief. This period started when the first generation of Christians no longer had direct contact with Jesus or his disciples. During this time, beliefs concerning Jesus began to be defined and solidified, shaping Christian doctrine for the next fifteen hundred years.

The Third epoch is the Age of the Spirit.  This Age is more amorphous and harder to pin down being identified in many different aspects.  The Age, which is identified with the Third Person in the Trinity, is appropriately like trying to catch a breeze in your hands. 

Cox holds that faith begins with awe which is in response to an encounter with mystery such as a miracle recorded in the bible or the wonders of the natural world.  Cox states that, “awe becomes faith only as it ascribes some meaning to that mystery.”  In this way faith is very much an outcome of experience.

The Age of Belief has resulted in an agreed set of statements or Creeds which Christians are to adhere to.  As the organized structure of the Christian Church emerged, the hierarchy of the church, “distilled the various teaching manuals into lists of beliefs.”  These have been adapted and replaced in some instances due to schisms and disagreements, while in other cases such as the Creeds have basically remained unchanged. 

The differences in the approach between faith and belief was well summed up by Carl Jung in his famous statement in response to being asked if he believed in God.  He stated emphatically, "I don't need to believe in God, I know."  Jung’s response seems to me to be based on his experience of exploring the human psyche in all its complexity and depth.  In effect, his faith gave him the assurance of the existence of God.

It seems to me that it comes down to how we respond to our experience of mystery.  In this way faith and spirituality have much in common - both are based on experience.  How do we understand mysteries today?  Do we try to demythologize them and turn to belief in science and rationality for answers?  Do we awaken the awe that may be buried under the mountains of scientific facts and theories that permeate our culture?  Then there is the convoluted thinking that muddles the distinction between faith and belief.  I believe we would be in a much better place if we just ‘let the mystery be’ – to quote one of my favourite songs. 

I hope that you will be open to mystery in all its forms on your journey.  

 

Who Are You Going to Serve?

 

But you're gonna have to serve somebody, yes indeed
You're gonna have to serve somebody
Well, it may be the Devil or it may be the Lord
But you're gonna have to serve somebody

Bob Dylan put’s it out there in his song Gotta Serve Somebody – you are going to have to serve somebody.  That was the question facing us when we encountered the Gospel reading on Sunday from Luke chapter 6.

Let’s take a look at what Jesus is telling us to do to make sure we have heard him correctly.  Yes, it actually says love your enemies.  Well, I find it hard sometimes to even love those who are my friends.  How about doing good to those that hate you?  Well, there is the idea of killing someone with kindness.  That would serve them right and you might get perverse pleasure of being kind to someone who is not kind to you and thinking how they would actually hate that as it would really annoy them.

If someone slaps you on the cheek, are you really going to turn the other one to be slapped?  My reaction would be to want to hit back or at least make sure I wouldn’t get hit again.  Certainly, it would not be to turn the other cheek – that sounds a bit masochistic.  After all, isn’t that just human nature to want to protect yourself from harm? 

So, it all looks pretty bleak for us Christians doesn’t it.  Do you actually know anyone who has done the things that Jesus is telling us – no - commanding us to do? Perhaps I can think of a few saintly people, but I have a suspicion that they probably didn’t live up to all the requirements laid on us by Jesus in this passage and other parts of scripture.

Given that, if we are to give up and pack our religious bags and leave, where are we to go to.  Every other part of the Christian church is under the same obligation to the commands of Jesus Christ.  We could become secular humanists but that leaves us to our own devices and put us in the self-centered clutches of our egos.  If we look around us, we can see the devastation resulting from people letting their ego’s take control and run amok.  We have some great examples – not good examples because there is nothing good in what they are doing.  They include he who should not be named just south of us here in Canada – not to mention the leader of Russia and don’t forget, Israel.  There is nothing there that will lead us to a place which is beyond ourselves and call us to self-sacrifice as we have in the model Jesus Christ. 

So, the question posed by Dylan remains, who are we going to serve?  For an answer – this morning anyway, I want to turn to Alcoholics Anonymous.  Step 6 in the 12 Steps of AA is Willingness.   Step 6 arises from the belief that one cannot get rid of bad aspects of ourselves that cause addiction without some assistance from a Higher Power. The individual must also be willing to let those defects go without looking back.  This does not mean you have to believe in the Christian God in any of its many variations, but you have to admit that you cannot do it yourself.  But how do you decide on what Higher Power you are going to serve – as Dylan says it could be the Devil, or it could be the Lord.   Is it going to be something which will make you a better person and the world a better place?

Of course, you may decide that you can serve something like rationalism or science.  However, with that as with many things you might identify as a Higher Power, you don’t actually give up control.  You pick and choose the aspect of the higher power which still allows you the illusion that you are in control.  IF the higher power is actually a higher power for good then I suspect that, if you are honest with yourself, there will be an aspect of that Higher Power that you will object to and resist.  That is probably the sure and certain sign that the Higher Power is actually that – a higher power which wants what is truly the best for you and for the world.

Here’s the link to the song which you can listen to on your journey https://www.youtube.com/watch?v=wC10VWDTzmU

 

 

Borders and Liminal Space

Borders have been in the news to a great extent recently.  Donald Trump does not seem to have much respect for the borders of other countries – particularly Canada, proclaiming that Canada is not a real country and should become the 51^st State.  He declared that the Canadian U.S. border is just the result of someone drawing an artificial line.  Putting aside the part of the border that follows the Great Lakes and the St. Lawrence River basin, it is true that it was drawn by people along the 49^th parallel by mutual agreement after much mutual disagreement; 54-40 or fight and all that entails in our history for example.  However, this is true of many, if not most, of the borders that exist now and have existed throughout human history. 

Then there is the supreme disrespect shown by Russian leader Vladimir Putin for the borders of Ukraine.  These are, of course, just two current examples of the challenges and serious consequences brought about by the drawing and redrawing of borders between countries by leaders throughout history.  The lack of respect for borders leads to serious consequences to put it mildly. 

 Reflecting on borders brought to mind the wonderful song on this subject, Borderline, by Joni Mitchell.  The first verse lays it out beautifully:

Everybody looks so ill at ease
So distrustful, so displeased
Running down the table
I see a borderline
Like a barbed wire fence
Strung tight, strung tense
Prickling with pretense
A borderline

This song addresses much more that the borders between countries and summarizes the damage and destruction that that human tendency to draw borders between – well just about everything.  Again, the lyrics state it so well:

Every bristling shaft of pride
Church or nation
Team or tribe
Every notion we subscribe to
Is just a borderline
Good or bad, we think we know
As if thinking makes things so
All convictions grow along a borderline

Is this tendency to draw boundaries and borders that separate us so effectively, actually inevitable?  It certainly seems to be as the evidence is all around us.  We naturally identify people and things as ‘the other’ – not like me or us – as the song says, “all convictions grow along a borderline.”  Psychologist Carl Jung identified the tension of opposites that exists between things – positive and negative psychic energy in tension.  The desire – conscious or unconscious – is to try and eliminate that tension.  This tension, rather than being something to eliminate, is seen as the source of growth, transformation, and the development of consciousness.  Friedrick Von Hugel named this ‘divinely intended tension’ which puts it into the realm of God’s plan for creation.  Richard Rohr addressed this, “Growth is the boundary between the darkness of unknowing and the light of new wisdom, new insight, new vision of who and what we ourselves have become.” Richard Rohr July 15, 2025 

Holding that tension and allowing the liminal space between the opposites will allow something new to be born.  This is not the normal response to things we see as the Other.  However, it seems to be the way in which, as people of God, we can work towards bringing about this world to be how God intends it to be.   

Joni Mitchell’s Borderline can be seen on-line here https://www.youtube.com/watch?v=rqOzVh4eLqc

I invite you to listen to the song and take in the lyrics that express so well the danger and temptations of borders and reflect on how you might hold the tension between the borders in your life and see what might be born.

 

The Dark Pub-Night of the Soul

Richard Rohr is currently exploring the dance between darkness and light in which darkness often gets, in my view, an undeserved primarily negative view.  In the Rohr blog, he notes that, “periods of darkness, confusion, and struggle as necessary for our transformation and growth.  Experiences of darkness are good and necessary teachers. They are not to be avoided, denied, run from, or explained away.”  He further explains that, “It really feels like the total absence of light, and thus the saints and mystics called it “the dark night.”   In classic spirituality this is referred to as ‘the dark night of the soul’. 

This concept resonates with me and brings to mind my experience of the dark night which I refer to as the dark pub night of the soul.  The circumstances of this case are one of the most embarrassing of my life.  It happened when I was in my mid-fifties and was in the process of ordination in the Anglican Church of Canada.  Part of that process is to spend time as a theology student in a parish under the supervision of the parish priest.

I was, in my mind, a mature individual who was very self aware and should have few problems in this role.  Indeed, I set out to make a very favourable impression on my supervisor and the members of the congregation.  I was, in effect, going to shine and ride to glory.  It turned out this was my overarching mistake which would be very definite my Felix Culpa – my fortunate fall. 

In my experience in this role, I discovered a lot of my limitations which, although I was aware of them, I was unaware to the extent to which they would be a challenge for me.  My supervisor was very good at pointing these out to me and not letting me ignore them.  These challenges came to a head when the parish was holding a pub night in which I had an opportunity to perform – singing and playing my guitar.  I decided that this was my opportunity to shine and show some of my strengths rather than, in my mind, the weaknesses that had been growing In my awareness.

I decided that I would sing and play one of my long-standing favourite pieces, Suzanne by Leonard Cohen.  I attended with my wife Lorna and two close friends.  As I waited my turn to take centre stage, I began to drink wine, and I didn’t stop after a few drinks.  By the time I was called up to the stage I was well in my cups, as they say.  I don’t remember much of my time on stage except I attempted to say a few well slurred words and launched into my version of the song.  It did not do well to say the least, but I did eventually manage to stagger off the stage without falling down. 

I came home – or rather was brought home and fell into bed.  I woke up at some point in the night and turned the radio on and heard a piece of music on CBC radio which I had not heard before and haven’t heard on the radio since.  I was Whythorne’s Shadow by the composer Earnest Moeran.  Ah yes, confirmation of what I had started to realize, I had been in thrall to my Shadow.  Just to clarify, this is not normal behaviour for me.  I had been exposed in front of the very people I wanted desperately to impress.  I made a fool of myself and not in the sense of a Fool in which I was in charge of the archetype.  As noted in Wikipedia, “bohemian lifestyle and heavy drinking during this period interrupted his creativity for a while and sowed the seeds of the alcoholism that would blight his later life.”  By the way, he was, as I was, the son of a clergyman.  Yes, the Shadow certainly knows how to pick them.

I appear to have been doubly blessed with a visit from the Shadow and synchronicity.  Whythorne’s Shadow indeed.  I will close with a quotation form the poem Whythorne’s song  by the composer Thomas Whythorne on which Moeran’s work is based:

As thy shadow itself apply'th
To follow thee whereso thou go,
And when thou bends, itself it wry'th,
Turning as thou both to and fro:
The flatterer doth even so,
And shopes himself the same to gloze,
With many a fawning and gay show,
Whom he would frame for his purpose.