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.

 

Lent for All of Us

 Sunday was the first Sunday of Lent.  Lent is not something that you will find in the bible.  There is no Lenten observance in the bible.  It was not and is not part of the Jewish religion, so it was not something that Jesus observed or even the first Christians who were all Jews. It is one of the seasons in the church year like Advent or Pentecost or Christmas or Easter.  Advent and Lent are similar in that they are times of preparation.  Advent is a time of preparation for Christmas and in the same way Lent is preparation for Easter. 

Lent began last Wednesday, and we marked it with the Ash Wednesday observances.  If you were at the Ash Wednesday service here or other places you would have received a cross in ashes on your forehead.  The ashes were produced by burning the palm crosses from last Easter. 

When the priest marks you with the cross, he or she states, ‘remember you are dust and to dust you shall return.’  It is a reminder that we are mortal and our time on earth is limited.  We must consider how we use that time.  We know that we do not always live the life God intends for us.  That is one way of looking at sin.  We sin when we separate ourselves from God and do not live God intends us to live. 

So, we are now in a time of preparation for Easter.   We have forty days in total to reflect on our lives, to repent those things that keep us from being in relationship with God.  We do this in two ways.  First we acknowledge that we have done things we should not have done and commit to not do them.  Second, we acknowledge those things we have not done that we should have done and commit to doing them.  We know that being human and imperfect we will not succeed all the time but we have the intention of making the effort to do just that.  Often in Lent we focus on giving up something as a sacrifice.  We will forego something that we desire as a way of following God.  We can give up a favourite food or some activity we enjoy as a symbol of our need to change our lives.  You could call this the way of negation.  You can also take the way of affirmation by doing something that you have not been doing previously.  This could be contributing time, energy, and financial resources assist those in need. 

Lent is, in its essence, a Christian practice.  However, it can be helpful for non-Christians.  Here is a quote from a Christian source, Anne Germond, the acting Primate of the Anglican Church of Canada, which can be applied to everyone’s life in this time:

But what if we thought of Lent as a God-given time of disruption the normal flow of our lives, inviting us to re-examine them, laying bare and shining the spotlight on all that is wrong – the pathological unease or “disease” in our world?  In the context of global warming, greed, violence abroad and at home, and of our inability to seek peace with our neighbours…

 

I found the following on the internet which addresses both ways – giving up things i.e. fasting and doing something new i.e. feasting or feeding our souls:

Fast from fear; Feast on Faith
Fast from despair; Feed on hope.
Fast from depressing news; Feed on prayer.
Fast from discontent; Feast on gratitude.
Fast from anger and worry; Feed on patience.
Fast from negative thinking; Feast on positive thinking.
Fast from bitterness; Feed on love and forgiveness.
Fast from words that wound; Feast on words that heal.
Fast from gravity; Feast on joy and humour.

May we all find ways to fast and feast in this season of Lent. 

Whither Anglicanism Part 2

Last time, I reflected on a report by a Commission of the Anglican Church of Canada which was addressing what changes may be required in the structural organization of the Church given the declining membership.  Although I agree that this is necessary, it is not sufficient.  As I stated, I believe what must be faced and addressed is what it means to be an Anglican in the world today.  As the old generation of Anglicans – the one I am part of - dies and few members of generation x, y and z and beyond are apparently not interested in being part of a church – what is the future of the Anglican Church and what will that church look like?

The decline in membership has been ongoing since the 1960’s and various attempts in changing the liturgy and developing strategic plans have failed to reverse or even arrest this decline.  There are many reasons for this, and this situation is not unique to the Anglican Church.  It has often been something of gallows humor within the Church that ‘we don’t change – we’re Anglicans’.  Again, we are not unique in this as people generally don’t embrace change – especially as we become long in the tooth and soft in the middle as Paul Simon sings.  However, in life – particularly this post-modern life – change does seem to be inevitable at an ever-increasing rate.  I believe that God does intend humans to evolve, and we have and continue to do that.  One of the daily missives from the Society of St, John the Evangelist this week addressed just this:

Evolution - We are not card-carrying members of an institution called the Church. We are organs within a living organism, the mystical Body of Christ, an organism that evolves in response to the patterns of every successive age. Each moment we see, turn back, praise loudly, prostrate and thank, we grow in our capacity to mirror the faithfulness of God and make the evolution of the Body manifest. Br. Keith Nelson, SSJE

So, the question that we are faced with is, what does the Anglican Church do and how does it need to change if it is to survive?  What we are doing now is not working.  For Anglicans, what has been central to being an Anglican is worship.  We are called, as are all Christians, to gather together in the name of Jesus Christ and worship God.  The liturgy that we follow to do that has changed at various times over the history of the Anglican Church.  When I started to worship regularly as an Anglican in the late 1980’s , the Canadian Church had introduced a new prayer book – the Book of Alternative Services (BAS).  In effect, it replaced the 1962 Book of Common Prayer (BCP) as the primary form of liturgy.  There was much angst and anguish among many Anglicans as the BAS was put into practice and the BCP slowly faded into the fringes of worship.    The BAS was introduced, I believe, to modernize the language and make the liturgy more user friendly.  Whether this has been a good thing theologically, can be and is still debated.  However, the point here is that this has not seemed to have made a difference in the ongoing decline in membership.

The recent COVID pandemic gave Anglicans and other mainline churches an opportunity to dabble in non-face to face worship through electronic media.  This is proposed as possibly being the wave of the future for worship and the answer to address the decline.  This media has had a long history in modern worship starting with radio and moving to TV evangelism and now electronic media.  What has been apparent, in my assessment, is that if you are going to do this, it needs to be well done.  This was not the case in many examples of Anglican worship.   So, can electronic worship replace in-person worship and is that the answer to the decline in church membership?  If it is, we Anglicans will have to take a cash course in how to use it effectively and be serious about doing it well.

The need for gathering together in-person in work settings is being played out in post-pandemic Canada and probably elsewhere.  Working remotely became necessary and, therefore, acceptable during the pandemic.  However, now the need to gather together in the name of the organization is being asserted and calling the troops back to the office is being asserted.  The realization that young workers are not engaging with co-workers and the company structure has management raising a red flag about the lack of cohesion of these employees.  This was noted in a recent article about baby boomers not retiring and blocking younger employees from advancing in the organization, “In fact, the engagement of young workers may have declined because the work-from-home shift has had a negative impact on their careers in particular… Physical distance can become mental distance if it’s not managed right.”  Of course, in the church we are not dealing with careers in general.  However, I think that the experience of less engagement in remote circumstances is applicable to the church environment.  Worship in remote settings can fill a need for certain people in certain circumstances and should not be discounted.  However, the basis for community is gathering in person. 

As I stated last time, I believe that the experience of the divine i.e. the Holy - is what will engage people and keep them as part of the church community.  This will occur in worship if it is well done in the community of Christians gathered in the name of Jesus Christ.  It can also occur when people gather for other activities such as bible study, fellowship, and bake sales.  Gathering together is essential for the church to be a church.  How to gather together is for all of us to figure out.   

May you be blessed to experience the Divine in worship and in all your life.

 

 

Whither Anglicanism

The current edition of the Anglican Journal – the newspaper of the Anglican Church of Canada – reported on the work of a Commission “tasked with finding solutions to the church’s structural challenges.”  The official title of the commission was Reimagining the Church: Proclaiming the Gospel in the 21st Century, Structures & Resources.  It was established by General Synod (CoGS) in March 2023.

The Commission made seven statements which are meant to generate discussion rather than recommendations to be implemented.  These statements include what could be considered rather radical approaches to the current structure of the Anglican Church e.g. eliminate funding for the very publication in which the results of the Commission’s work were reported. 

This is the latest effort to address the current circumstances facing the Anglican Church where membership has been declining for many decades – since 1960 as reported in the article.  One member of the Commission states “Every strategic plan has included steps intended to arrest this decline. None has had any demonstrable impact,”

In some respects, this report by the commission amounts to basically moving deck chairs on the Titanic.  It is commendable that this report responds to the National Church which is facing the structural challenges of an organization which cannot sustain itself due to continued and continuous decline in membership.  However, I believe what must be faced and addressed is what it means to be an Anglican in the world today.  As the old generation of Anglicans – the one I am part of - dies and few members of generation x, y and z and beyond are apparently not interested in being part of a church – what is the future of the Anglican Church and what will that church look like?

In effect, the Anglican Church does not seem to be offering to many Canadians today what they are looking for to answer the questions they may have regarding what life means beyond the material world.   Asked another way, are Canadians born after the 1960’s looking for something beyond what culture is offering through social media, with its influencers and followers, TikTok, Instagram, and God knows what else, including instant easy answers to any question that pops into their heads. 

The Anglican Church has traditionally offered a way of helping people more fully form the questions that are lying beneath their conscious awareness.  It has also provided a way to respond to the questions, and in the process develop more questions, which in turn will challenge them to live that they are intended to live.  The Anglican Church does not, at present, seem able to do this anymore.  The Anglican Church has not been able to do this in a way which will connect with those people who have no interest or intention of passing through the doors of the church building on Sunday morning at 11:00 – or whatever time Anglicans gather for worship or any other time. 

Anglicans may try to copy the apparent success of other churches but if we do that, do we stop being Anglican?  In effect, do we become simply another version of what is being offered by other denominations and probably not doing it as well as they do.  What, then, is an Anglican and can the essence of what makes us Anglican be offered to people to enable them to explore and discover who they are.  We have to know what it is that makes us Anglican in essence before we can do it.  Or perhaps we can more fully discover who we are in the process of making that effort itself. Perhaps changing the structure of the organization is a necessary step but it is not a sufficient one.

In thinking about what it means to be Anglican, I can draw on my experience of what first attracted me to the Anglican Church.  It was the liturgy and music of the worship service.  I can from an experience of worship that was not strong in these areas.  I am attracted to the traditional liturgy and music of the Anglican Church but there are also aspects of the more modern liturgy and music which are also meaningful for me.  Bottom line is that I am seeking to have an experience of worship that will give me an experience of the divine.  During the time of the COVID pandemic I saw numerous attempts to make worship available via social media.  Many were, in my view, unsuccessful.  How do we connect with people in a meaningful way that will give them an experience that I have defined as the divine but also be understood as something beyond themselves - something that will give them answers to some of the questions they have not even fully formed in their minds or bodies or souls?  In addition, how can we provide an opportunity to gather in community?  Can this be done via social media, or does it need to be in person?  That is the challenge that is facing the Anglican Church and Anglicans today. 

This is probably where I should stop for this edition.  I will pick up where I have left off next time.  May you be blessed today and until we connect again.

Having Ears to Listen and Hear

 

One of my favourite radio programs is This American Life on National Public Radio in the U.S.  I was listening to an episode from their archives last week about how people change their minds. 

The program reported on the rather surprising results of an experiment in which had canvassers who went door-to-door and spent some time talking to people about controversial issues such as same-sex-marriage and abortion.  The results were quite amazing as they showed that after a relatively short period of time the people interviewed changed their minds on the issue.  More surprising is that the change remained over a significant time period i.e. it was not just momentary.  If you are interested in listening to the program here is the link: http://www.thisamericanlife.org/radio-archives/episode/555/the-incredible-rarity-of-changing-your-mind.

One of the key factors in this result that they identified was that the interviewers had to be identified with the issue e.g. a woman who had an abortion of someone who was self-identified as LGBT.  Another significant factor that was identified is that people do not change their beliefs based on facts and data.  Where people change their minds is on the level of the gut; of visceral reactions; of emotions; of feelings (which by the way are not the same as emotions). 

They found that the most important thing that the interviewer could do in this process was to stop telling people things and to listen.  The interviewer needed to let them talk about their own lives and tell their own stories.  I would qualify that this doesn’t quite match the first finding i.e. that the interviewer needed to be identified with the issue personally.  Their experience was important. However, that information needed to be revealed in the course of the interview in context of the discussion.   The focus needed to be on the experience of the person being interviewed.

These findings were quite unexpected and surprising because they completely overturned the expectation and common wisdom held by experts in the field.  I am wondering how these findings can be applied to that thing which Anglicans are particularly struggling with these days as we increasingly find ourselves out of step with our culture which is increasingly secular and disconnected with anything religious; That thing is evangelism.  Today Anglicans particularly do not have experience in evangelism; in spreading the Good News of Jesus Christ.  Many other denominations have had greater experience and success in this. It was not something which, I must admit, I am very comfortable with and did not receive any training specifically on how to evangelize in school.  However, as the number of people in the pews dwindle; as our parishioners get older; and as more and more churches close it is something we need to turn our attention to.  It is not just a case of survival as the Anglican Church in Canada and perhaps all the Western world.  It is also an imperative as Christians.  We are called to spread the Good News of Jesus Christ to the world.

I must qualify the above by saying that I am not comfortable about evangelization when I think of it in the traditional way of thinking about evangelization.  The picture I have is of the T.V. evangelist who would play on the audience’s fears and desires and prejudices, or the people at the door who ask if I have been saved or born again.  That is key to the issue and where it intersects with the findings discussed in that radio program.  We need to redefine what evangelism means.  We need to share the Good News by approaching people where they are and listening to their experience.  We also need to be able to share our stories and how being an Anglican is part (hopefully an important part) of our stories as Christians. 

Actually, that is pretty much what I do as a Spiritual Director.  I listen to the experience and stories of my directees and share how my experience has helped me to have a closer relationship with God.  The need for listening is even more vital than when this program was undertaken.  Our society is dividing more and more into camps in which the other side is the enemy if not worse.  The American movie Guess Who’s Coming to Dinner was about a black man being engaged to the parents of a white woman.  Today, the worst thing that could happen in the States is probably a Republican or Democrat being introduced to a family as the fiancé of the opposite political persuasion.  Canada is not that far down that road but there are signs it is heading in the same direction e.g. the Freedom Convoy of a couple of years ago. 

This week I invite you to reflect on your experience of being a person connected to organized religion  or as a spiritual person unconnected to organized religion and how that has affected your life.  What would you say to share that with someone you just met?  Better yet how would you listen with ears to hear to someone who does not share that experience.

Blessings on your journey.

A New Religion in Canada According to ChatGPT (4)

 A while ago I delved into the wonderful world of artificial intelligence in my blog with the post, AI, and the Preacher (November 7, 2023).  I have been pondering the possibilities of AI.  The thought came that it would be very interesting to explore a new religion today in Canada, what would it be like if someone was to set out to create one.  I decided that I would pose that question to my friend ChatGPT, the AI phenomenon that has taken the world by storm recently.    I asked ChatGPT a series of questions about such a new religion and would like to share the responses over the next few editions of my blog.  Beyond exploring this, I am interested to see how this new religion proposed by ChatGPT compares with the Anglican Church of Canada.

Over the first two editions, I have explored the characteristics of this religion.  Last week I explored what worship would look like.  Today I will wrap up this investigation with the characteristics of the entity that would be worshipped by the followers of this religion and attempt to summarize my assessment of what is being proposed.  Here is ChatGPT’s response to the question, “Would this religion have a divine being that is worshipped. If so, what would its characteristics be:

In this new religion emerging in Canada, the concept of a divine being would likely be approached in diverse and inclusive ways, reflecting the pluralistic and open-minded nature of the spiritual landscape. While some adherents may choose to worship a traditional deity or deities from established religious traditions, others may gravitate towards a more abstract or pantheistic understanding of the divine. Here are some possible characteristics of the divine being worshipped in this religion:

1.      Immanence and Transcendence: The divine being might be understood as both immanent within the world and transcendent beyond it, encompassing the entirety of existence while also permeating every aspect of creation. This understanding allows for a deep sense of connection and reverence for the sacredness inherent in all life forms and natural phenomena.

2.      Unconditional Love and Compassion: At the heart of the divine being's nature would be an expression of unconditional love and compassion, embracing all beings with acceptance and understanding. This love transcends human notions of judgment or punishment, offering solace, healing, and guidance to all who seek it.

3.      Wisdom and Guidance: The divine being would embody wisdom and insight, serving as a source of guidance and inspiration for seekers on the spiritual path. Adherents would turn to the divine for clarity, discernment, and support in navigating life's challenges and dilemmas.

4.      Creativity and Beauty: The divine being's creative energy would be celebrated in the wondrous diversity and beauty of the natural world. Adherents would find inspiration in the unfolding of the cosmos, recognizing the divine presence in the intricate patterns of the universe and the awe-inspiring majesty of creation.

5.      Unity in Diversity: Embracing the diversity of religious beliefs and cultural expressions, the divine being would be perceived as encompassing all manifestations of the sacred, transcending narrow definitions or exclusivist claims. Adherents would honor the multiplicity of paths to the divine, recognizing that each individual's journey is unique and valid.

6.      Justice and Harmony: The divine being would embody principles of justice, equity, and harmony, calling upon adherents to work towards the establishment of a just and compassionate society. Adherents would be inspired to advocate for social justice, alleviate suffering, and promote peace and reconciliation in the world.

Overall, the divine being worshipped in this new religion would be characterized by love, compassion, wisdom, creativity, and a deep reverence for the interconnectedness of all existence. Adherents would find solace, inspiration, and guidance in their relationship with the divine, fostering a sense of purpose, meaning, and belonging in their lives.

We have the object of worship which is all inclusive and attempts to be all things to all people.  The Christian Religion, which includes the Anglican part of Christianity, worships a God which is both immanent and transcendent as manifest in the Trinitarian God of Father, Son, and Holy Spirit.  The aspects summarized above; love, compassion, wisdom, creativity, and a deep reverence for the interconnectedness of all existence – are, in general, compatible with the Christian God as worshipped in the Anglican Church.  However, there is no concept of sin and redemption which is at the core of the Christian faith.  Without this, there is no way in which imperfect human beings, who by their nature fall into sin, can be redeemed, and offered the possibility of new and better life.

Next time, I will complete my exploration of this new religion and I will reflect on this new religion, in the context of what American Theologian, Harvey Cox, posits as the “Age of the Spirit” which he proposes is the future of religion. 

Blessings to all. 

A New Religion in Canada According to ChatGPT (3)

 A while ago I delved into the wonderful world of artificial intelligence in my blog with the post, AI, and the Preacher (November 7, 2023).  I have been pondering the possibilities of AI.  The thought came that it would be very interesting to explore a new religion today in Canada, what would it be like if someone was to set out to create one.  I decided that I would pose that question to my friend ChatGPT, the AI phenomenon that has taken the world by storm recently.    I asked ChatGPT a series of questions about such a new religion and would like to share the responses over the next few editions of my blog.  Beyond exploring this, I am interested to see how this new religion proposed by ChatGPT compares with the Anglican Church of Canada.

The last two weeks I considered my first query I posed to Chat GPT, “I would like a 500-word essay on the characteristics of what a new religion in Canada would look like.”  Today I will consider the second question I posed to ChatGPT, “what would worship be like in such a religion?”  Here is the response from my buddy Chat:

In a new religion emerging in Canada, worship practices would likely reflect the diverse cultural influences and spiritual needs of its adherents. Here's a glimpse into what worship might entail:

1. Inclusive Rituals: Worship ceremonies would be designed to be inclusive and welcoming to people from all walks of life. They would incorporate elements from various cultural traditions, allowing individuals to connect with the divine in ways that resonate with their personal backgrounds and beliefs.
2. Nature-Centric Observances: Given Canada's breathtaking natural landscapes and growing environmental consciousness, worship in this new religion might often take place outdoors, in natural settings such as forests, mountains, or riversides. Rituals could involve honoring the Earth, expressing gratitude for its abundance, and seeking harmony with the natural world.
3. Mindfulness and Meditation: Worship sessions could include practices like meditation, mindfulness, or deep breathing exercises aimed at fostering inner peace, spiritual awareness, and connection with the divine. These practices would encourage individuals to quiet their minds, listen to their inner voices, and cultivate a sense of presence and reverence.
4. Community Engagement: Worship in this new religion would emphasize community engagement and collective participation. Adherents would come together to pray, sing hymns or chants, share stories, and engage in rituals that reinforce their sense of belonging and interconnectedness. Community service projects and charitable activities might also be integral parts of worship, reflecting the religion's commitment to social justice and compassion.
5. Interfaith Dialogue: Worship gatherings could provide opportunities for interfaith dialogue and collaboration, where members of different religious traditions come together to share their perspectives, learn from one another, and find common ground. These dialogues would promote understanding, respect, and cooperation among diverse religious communities, fostering a spirit of unity and harmony.
6. Sacred Text Study: Worship sessions might involve the study and contemplation of sacred texts or spiritual teachings from various traditions, drawing insights and inspiration from their wisdom. Adherents would engage in reflective discussions, explore the relevance of these teachings to their lives, and seek guidance for navigating ethical dilemmas and life's challenges.
7. Creative Expression: Worship could also involve creative forms of expression such as art, music, dance, or storytelling. These forms of creative expression would serve as vehicles for connecting with the divine, expressing one's deepest emotions and aspirations, and celebrating the beauty and mystery of existence.

Overall, worship in this new religion would be a dynamic and inclusive experience, blending ancient wisdom with contemporary sensibilities, and offering individuals opportunities for spiritual growth, community connection, and service to the greater good.

My overall impression of this new religion is that it tries to be all things to all people.  Perhaps by doing this it becomes nothing much to anyone in particular.  I think that the intention of being inclusive, accepting, and welcoming could be very positive.  The focus on the natural world would be embraced by many in this time of global warming and ecological challenges and is basically the call for stewardship of the world that God created.  The striving for inclusion of other religious tradition could be positive as there is value in many of those traditions.  However, where would be the basis of judging whether or not those traditions contained the true path that people can follow in their lives. 

The Anglican Church within the Christian religion has the foundation of the Ten Commandment and the teaching of the Great Commandment to love one another as Jesus loves us.  There needs to be a foundational teaching of such a religion, but it is not self-evident from the response.  The lack of such a foundational belief would be a serious failing of such a religion.  You can also consider how sacred texts would be handled if they conflict with others.  There are, of course, things within the Christian holy scripture that seem to conflict with each other which has been a challenge for many Christians for the last two thousand years plus.  The opportunity for spiritual growth is very much in concert with the Anglican faith but again, how do we judge if that spiritual growth is on a path that can be judged as being true without a firm foundation to build upon.    

I will leave it at that for this edition as I have gone on longer than usual.  There is, of course, more that can be explored on our journey with ChatGPT’s version of a New Religion in Canada. 

 

 

A New Religion in Canada According to ChatGPT (2)

 A while ago I delved into the wonderful world of artificial intelligence in my blog with the post, AI, and the Preacher (November 7, 2023).  I have been pondering the possibilities of AI.  The thought came that it would be very interesting to explore a new religion today in Canada, what would it be like if someone was to set out to create one.  I decided that I would pose that question to my friend ChatGPT, the AI phenomenon that has taken the world by storm recently.    I asked ChatGPT a series of questions about such a new religion and would like to share the responses over the next few editions of my blog.  Beyond exploring this, I am interested to see how this new religion proposed by ChatGPT compares with the Anglican Church of Canada.

With that, here is the answer to my first query I posed to Chat GPT, “I would like a 500-word essay on the characteristics of what a new religion in Canada would look like.”  Last week I considered the first part of the response, here is the second part: 

Interfaith Dialogue and Cooperation: In a country characterized by religious pluralism, a new religion would likely embrace interfaith dialogue and cooperation as essential components of its ethos. It would seek common ground with other spiritual traditions, emphasizing shared values and mutual respect while acknowledging and honoring differences. Collaborative initiatives aimed at addressing societal challenges and promoting peace could emerge from such interfaith exchanges.

 

Personal Growth and Empowerment: A new religion in Canada would likely prioritize individual spiritual growth and empowerment. Its teachings might encourage self-reflection, mindfulness practices, and the pursuit of inner peace and fulfillment. Rituals and ceremonies could be designed to facilitate personal transformation, fostering resilience, and facilitating emotional healing.

 

Adaptability and Evolution: Given Canada's dynamic and ever-changing cultural landscape, a new religion would need to be adaptable and open to evolution. It would embrace innovation while staying rooted in timeless spiritual principles, continually reinterpreting ancient wisdom in light of contemporary realities. This adaptability would enable the religion to remain relevant and responsive to the evolving needs of its adherents and society at large.

 

As with the first parts of the response, I will consider if these characteristics are reflected in the Anglican Church of Canada today.  Should the Anglican Church be more reflective of these?  Let’s look at the characteristics identified and discussed above:

Interfaith Dialogue and Cooperation: The Anglican Church has made efforts in interfaith dialogue and to work cooperatively with other religions, particularly with the other Abrahamic religions - Judaism, and Islam.  It has also worked to incorporate the Indigenous tradition with its religious practices, in recent times creating the position of Indigenous Archbishop to serve as pastoral leader to Indigenous Peoples in the Anglican Church of Canada.  Here is the statement addressing this on the website of the National Church:

Canada is an increasingly pluralistic country, and more and more Canadians are living, working, and socializing side by side with people of other religious traditions. For Christians, there is a growing need not just for dialogue with people of other faiths, but for genuine relationships with them. Increased awareness of religious plurality, the potential role of religion in conflict, and the growing place of religion in public life all present urgent challenges that require greater understanding and cooperation among people of diverse faiths.

The Anglican Church of Canada pursues formal dialogue with people of other faiths together with the other member churches of the Canadian Council of Churches. We also participate in the Canadian Interfaith Conversation, which gathers representatives of different religious groups who believe that people of faith can contribute positively to the benefit of all people in Canadian society.

However, with all these efforts the Anglican Church holds that Christianity is the true religion.  While others may have some truth in their relationship with the divine, Christianity is the one true way. 

Personal Growth and Empowerment: Spiritual practices are upheld and encouraged generally within the Anglican Church.  Personally, I am engaged by Huron University College to offered Spiritual Direction to theology students.   The document Competencies for Ordination to the Priesthood by the Anglican Church includes the following criteria, “Shows evidence of personal and spiritual growth and healthy self-awareness.”  The value of spiritual practices such as meditation and Centring Prayer are recognized and encouraged.

Adaptability and Evolution: This category would be clearer if ChatGPT used “Change” instead of “Evolution”.  Evolution in the scientific meaning could be included in this category which would indicate the acceptance of science as not contradictory to the theology of the Anglican Church.  There is an old belief that Anglicans are resistant to change with the punchline to a joke being, ‘we don’t change, we’re Anglicans.  However, there has been significant change in the modern Anglican Church with the introduction of a new prayer book, The Book of Alternative Services, in 1985.   In addition, there have been new hymn books and supplementary liturgies.  Further, women are eligible for ordination to the priesthood. The blessing of same-sex relationships and same-sex marriage are permitted in many dioceses of the Anglican Church.  These changes have been met with resistance and are not embraced by some practicing Anglicans. It raises the question of what is the core of Anglicanism in Canada.  Are there aspects of what is essential for Anglicanism to still be Anglicanism?  In some cases, the change has been made in the hope that it will enable parishioners to live lives as Christians more fully on the one hand and hopefully attract worshippers to fill the empty pew on Sundays on the other.  However, this has not had a positive effect on the declining numbers of Anglicans who are active in church life.

I will continue to explore aspects of this hypothetical new religion over the next few weeks and how the church that I am part of, stacks up in comparison to this hypothetical one. 

Blessings on your journey.

 

 

A New Religion in Canada According to ChatGPT

A while ago I delved into the wonderful world of artificial intelligence in my blog with the post, AI, and the Preacher (November 7, 2023).  I have been pondering the possibilities of AI.  The thought came that it would be very interesting to explore a new religion today in Canada, what would it be like if someone was to set out to create one.  I decided that I would pose that question to my friend ChatGPT, the AI phenomenon that has taken the world by storm recently.    I asked ChatGPT a series of questions about such a new religion and would like to share the responses over the next few editions of my blog.  Beyond exploring this, I am interested to see how this new religion proposed by ChatGPT compares with the Anglican Church of Canada.

With that, here is the answer to my first query I posed to ChatGPT, “I would like a 500-word essay on the characteristics of what a new religion in Canada would look like.”  I will consider the first part of the response today and the second part next time: 

Introduction: Canada is known for its cultural diversity and tolerance, making it a fertile ground for the emergence of new religious movements. Crafting a hypothetical portrayal of such a religion involves considering the societal context, prevailing values, and evolving spiritual needs of its inhabitants. This essay delves into the characteristics that might typify a new religion in Canada.

1.  Inclusivity and Diversity: A new religion in Canada would likely embrace inclusivity as a core tenet, reflecting the country's multicultural fabric. It would welcome individuals from various ethnicities, backgrounds, and belief systems, fostering a sense of unity amidst diversity. This inclusivity would extend beyond mere tolerance to active celebration and integration of different perspectives, fostering a sense of belonging for all adherents.

2.  Environmental Consciousness: Given Canada's vast natural landscapes and growing environmental awareness, a new religion would likely emphasize stewardship of the Earth. Its teachings might revolve around ecological responsibility, promoting sustainable living practices, and fostering a deep spiritual connection with nature. Rituals and ceremonies could be conducted outdoors, honoring the rhythms of the natural world, and encouraging reverence for all life forms.

3.  Social Justice and Equity: Reflecting Canada's commitment to social justice and human rights, a new religion would advocate for equity and compassion. Its doctrines might prioritize the alleviation of poverty, the eradication of discrimination, and the promotion of equality for marginalized communities. Adherents would be encouraged to actively engage in charitable endeavors, community service, and advocacy efforts aimed at fostering a more just society.

Conclusion: In summary, a hypothetical new religion in Canada would likely embody characteristics such as inclusivity, environmental consciousness, social justice advocacy, interfaith dialogue, personal growth, and adaptability. By reflecting the values and aspirations of Canadian society, such a religion could serve as a source of inspiration, guidance, and community for its adherents, contributing to the rich tapestry of religious diversity in the country.

Are these characteristics reflected in the Anglican Church of Canada today.  Should the Anglican Church be more reflective of these?  Let’s look at the characteristics identified and discussed above:

Inclusivity and Diversity:  Traditionally the Anglican Church has been a white, middle-class church sometimes in the past described as the Conservative Party at prayer. i.e. part of the establishment of Canadian life.   There have been efforts in recent times to be more diverse and inclusive with some success.  The ordination of women and same-sex blessing/marriage has been important steps in this direction.  The introduction of the Book of Alternative Services as the primary liturgy was also an attempt to make the worship liturgy more accessible – a valiant effort which did not match the beauty of the language of the Book of Common Prayer and does not show the power of words to express the power of God to inspire and move people (in my opinion).  As with many changes, these have caused conflict and division within the Church.  Future moves into a more inclusive, less traditional Church would likely cause similar cracks in the foundation but there needs to be consideration of where the Holy Spirit is moving in Canada today.

Environmental Consciousness: In this time of Global Warming and the degradation of the environment, the care of God’s world is a call which the Anglican Church must continue to respond to.  It has done so in many important positive ways but more needs to be done to incorporate environmental action into parish life which is the foundation of the Church.  This needs to be something which is associated with the Anglican Church in the public consciousness.

Social Justice and Equity: Many church signs say that all are welcome.  However, the words often are not reflected in the reality when someone new passes through the doors who does not fit the acceptable truly welcoming church is often not made truly welcome.  As the cliché states, you only have one chance to make a first impression.  There needs to be concrete efforts to welcome the stranger.  In addition, the parish church needs to be a welcoming presence in the larger community; a presence that makes a difference in the life of the community.  In addition, both social justice and equity should be an outward expression of the Great Commandment to love one another as Jesus loves us. 

There is much to consider in this.  I will continue to explore aspects of this hypothetical new religion over the next few weeks and how the church that I am part of, stacks up in comparison to this hypothetical one. 

Blessings on your journey.

 

In Sure and Certain Hope part 2

Today, I will attempt to summarize the document In Sure and Certain Hope issued by the Anglican Church in 2016.  It is an update of the 1998 Statement on Euthanasia and Assisted Suicide, Care in Dying.  The 2016 paper is intended as a, “Resources to Assist Pastoral and Theological Approaches to Physician Assisted Dying.”   These two documents provide, I believe, a good perspective on this very complex and challenging issue for Christians. 

The document begins with the affirmation that all people are created in the image of God and as such have inalienable dignity and should be treated in ways that reflect this:

Theologically we continue to assert that human persons, being in the image of God, are the bearers of an inalienable dignity that calls us to treat each person not merely with respect, but with love, care, and compassion. This calling, being a reflection of God’s free grace, is in no way qualified by the circumstances that an individual may face, no matter how tragic.

Consequently, this places a duty on society to care for people who require help in appropriate ways:

We need to pay attention to how we are to sustain communities of care around patients, respecting the decisions of, and exercising the best possible care first for the patient and then also with care for the immediate supportive community. In this context the church needs neither to surrender its basic principles and insights nor propound them in a way that simply isolates the church from the theologically essential task of empowering individuals caught up in these situations to make sense of their own lives, their hopes and fears, their pain and distress.

The document provides framework for appropriate support which reflects this understanding:

a framework for effective pastoral support for all concerned (patients, family, loved ones, care providers, and wider communities of support), whatever decisions particular patients ultimately believe themselves called to make.

Below are experts from the report which, I hope summarizes key points.  The report is extensive so it is, of necessity longer than usual. 

Suffering

 The report acknowledged that suffering might be meaningful. However, it also noted that suffering might be devoid of redemptive value in and of itself.

Life as Gift

Already in the case of the withdrawal of treatment we recognize that life is not an end in itself, and that the approach of death need not be resisted by all available means.

 

Care and Community

Understandings of care, and how those understandings shape and express community, lay at the heart of the reflections in Care in Dying. Indeed, the trajectory of that document was in many ways set by the way it answered the question of what constitutes care. In seeking to answer the question of whether a decision to participate in the ending of life could be construed as an act of care, the study was in some ways quite tentative.

Vulnerability and Justice

In the area of physician assisted dying there are still reasons to be concerned about the impact of this change on those in our society who are most vulnerable…for the churches it is important that we continue to express concern for those who might be adversely affected. This is not simply a slippery slope argument. It is rather based in the complexity of how constitutional protections work and the experience of other jurisdictions where the initially narrow grounds for physician assisted dying became widened out of legitimate concern that some who might benefit were excluded under the initial definitions.

In our society dignity is most commonly linked to the capacity to be the author of one’s own destiny. However, this is linked with understandings of human individuality and freedom that are difficult to maintain.

Perhaps the key point, however, is that the language of dignity is supposed to remind us that in decisions about the life of a person it is that person’s life, inherent worth (however that is ascribed), values, hopes, aspirations, story, etc. that drive the decision-making process and not the imposition of interpretive frameworks from without, the imposition of what Zizak and Brueggemann would call ideology

To uphold the intrinsic worth of the human person is to protect the very vulnerable members of society—those who have (or appear to have) little if any extrinsic value, because they do not have the capacity for full authorship or autonomy, and are not able to have the same sorts of relationships that more “productive” members of society have. This value challenges the linkage of dignity and worth with autonomy and ability to be in control of all aspects of one’s life.

Conscience

It will surprise some people that the principle that the conscience must always be followed (conscientia semper sequenda) is a key element of Catholic moral theology that has continued if not with greater importance in the churches of the reformation. The role of conscience grants to the individual believer the responsibility to be the author of his or her own decisions.

Hope

As Christians we are called to lives shaped by hope. Hope involves the commitment that, whatever our circumstances, God is at work for our good (Ro 8:28 c.f. Mat7:11). It stands opposed to despair. At the same time hope is not to be confused with a passivity that is unresponsive to our circumstances. Hope requires that we cooperate with God in the purposes that God is working out in our lives.

Providing Alternatives

While it is now clear that the provision of such alternatives cannot function as a bar to patients making decisions to seek assistance to end their lives we remain of the view that this change will not reflect the intended affirmation of the dignity of patients unless there are genuine alternatives amongst which they can discern real and significant choices.

Palliative Care

Although often thought to be synonymous with “terminal” or “compassionate” care, palliative care is not confined solely to situations in which curative therapies are no longer possible or desired. Rather, the focus is on relief of distressing symptoms and maintenance or improvement of the quality of life of the sufferer regardless of the prognosis or projected duration of the illness.

Pastoral Care

What matters is that for many, the premium challenge of end-of-life is to continue to experience meaning, purpose and control over one’s life.

This presents our church, and those who care for the ill, with two fundamental challenges. First: pastoral care-providers must discern honestly through prayer and consultation their personal views and values and how they affect their capacity to support patients in decision-making in relation to end-of-life and assisted dying.

Second: pastoral caregivers must assess the strengths and limitations of available resources that can, or cannot, support the parishioner who seeks assistance with dying

Pastoral Care and the ministry of presence

Being present to another requires the sacred ability to listen, to speak and to touch. It is within the sacred conversation of being present that one can sometimes discern most clearly the needs, questions and desires of the other.

 

I acknowledge that we are on Turtle Island, the original homelands of the many Indigenous Nations who have lived since time immemorial in Canada or as many First and other Indigenous Nations
All of the lands in Canada are the subject of up to one hundred Treaties signed by the Crown in the right of Canada with these Nations.  I will only mention a few of the Nations: the Cree, Ojibway, Blackfoot, Blood, Dakota, Mig M'ag, Huron, Inuit and these lands are also home to the Metis people.