Does Evil Really Matter? Death and Resurrection as a Compost Heap

If there is one good reason to not believe in God it's because of the existence of evil; if there is one good reason to believe in God it's due to the same problem. There are two further statements that appear to be true and possibly even less helpful: we are all well aware of, and cannot avoid the evil within our world, and the church is often very silent on the matter. What is the role of the church toward evil? And what language and images do we have that help us frame a discussion that is not only helpful but hopeful? These are questions I hope all our meetings will engage in post the Swarthmore lecture.

This year's Swarthmore lecturer Beth Allen, in here talk titled "Ground and Spring," broached the subject of evil. She pointed out that James Nayler, an early Quaker who not only "messed up but was also messed up by others," discovered in his long journey back toward wholeness, "the forgiveness of God is the ground and spring of God." But the fact that Nayler remained alienated from at least some of the Quaker community, including George Fox, reminds us of the many people, often going nameless, who have "messed up" and been "messed up by others" and their own alienation from our communities. There are many ways in which we see these breakdowns and deaths occur within our society and while Nayler's life is one example, it is only one small example of the evil in the world. Evil is something that cannot be neglected by the church if we are any kind of hope to the world.

Beth Allen used the Compost pile to further illustrate the idea of breakdown (and death) and how that makes it possible for new life (and resurrection). The compost heap is a wonderful metaphor for the waste of life being turned into something new.

In our everyday lives it's not much different, though it can often take God much longer to turn the "waste of our lives" into something new and fresh. This is because we're much more fragile and stubborn than dirt, and evil is a very complex matter for us to deal with. We can't deny that evil exists in the world and often cripples us when we are confronted with it. Similarly, the various bits of waste within a compost are not only easily recognizable as decayed bananas, apples, and oranges but this process can often be grotesque (like the picture above in my own view).

Death inevitably surrounds us but so does resurrection. Without decay there is no space for new life, without death there is no resurrection.

The story of God's work in the world, as chronicled not only through Scripture, but also through our history, philosophy and science books, is a familiar story; this narrative includes one of creation, fall, redemption and resurrection. This narrative cycle of life continues on small and large scales throughout the history of our world.

But what of evil's permissiveness in our world? It's often very difficult, at times ridiculous, to image life after death. And this isn't something to gloss over easily, death is a part of fallen creation, just as resurrection is a part of God's intervention into our fallen world. There are no ready-made answers for these questions, the business of life and death is indeed dirty business. That is why the hope of the resurrection requires a people who embody forgiveness. Forgiveness is the link between these two realities. The church is to be a community of people formed around the prayer, "forgive us our debts (and trespasses) as we forgive our debtors (and those who trespass against us)." As Beth Allen said, "I can't offer myself forgiveness." We need to understand what it means to be absolved. Forgiveness only comes from the other; the the forgiveness and mercies of God, or forgiveness offered to us by our communities who hold the power to re-connect us with the "ground and spring" of life.

Quakers, as all Christians, are a people called to remind the world of this process of creation, fall, redemption and resurrection. All of life is packed into this cycle. And beyond the simple reminding, we are also to be a people who embody forgiveness, a forgiveness rooted in the love and mercy of God who has first loved and forgiven us.

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If you'd like to read more on this issue read my short entry called "One Big Kitty Litter."

from the light fantastic...(7-11s)

We learnt about how people from Africa were captured as slaves and imported to USA. We also found out how badly they were treated, then we made a banner with posters saying "Stop the Slave Trade" and "Slave Trade" is wrong etc. I had a great time!

Fran

Food for thought

Into Friends House at quite a civilised hour this morning. Blogging with the sausage factory last night and subsequent transport adventures meant I wasn't home 'til 2am!

I went into the restaurant for a hearty but cheap breakfast. I sat with Anne Hosking, a Quaker Life staff member. Anne has done lots of work on Eldership & Oversight, and is full of Quaker insights.

Although we were both tired, we had really interesting conversation. Yearly Meeting can be studded with inspiring chats like these.

A few gems from Anne included the thought that 'experience' was a better word than 'belief'. Anne feels that it's much easier to listen to someone talk of their 'Quaker experience'. For many, the word 'belief' can have quite negative connotations. The word 'experience', on the other hand, doesn't deny the possibility of other experiences.

Another idea which clicked with me is whether a meeting for worship is closed, ended, or completed. These are very similar terms, and it might seem pedantic to distinguish between them. However, the words closed and ended suggest that something is being interrupted before it is finished. Complete, on the other hand, is much more positive. It suggests that the worship we are doing has come to a natural end, without closing it off from the rest of our lives (which can be equally worshipful).

A few small words, but meaningful to me. As Anne said, I offer these to you.

Thank you, Anne.

the sausage factory takes over the blog! (again)

BAM!

VERY good weekend :D JAZZY! In fact, it's being soo good in can only really be described with funny words in capitals and exclaimation marks.

NANG!

KATIE!

the sausage factory takes over the blog! (again)

'sup love muffins! its the last night of bym 07 and we're all veeery tired i'm sure, i know i am!
as you've probably all gathered from previous blogs, we've all had an AMAZING time, definitely one of MY favourite byms (of all the 2 i've gone to) and i'd just like to say a HUMONGOUS thank you to the core team and the pgps
muchos lovings and snuggles with sprinkles on top
annie
xxxxxxxxxxxxxx

the sausage factory takes over the blog! (again)

The Joys of Quaker Business sessions

I'm Pip I'm 14 and today I've had my first experience of a proper Quaker business meeting. I can only say that it is an entirely new experience like no other I have ever had. We dealt with the issue of changing "Monthly meetings" to "area meetings" I personally dislike this idea because it removes a familiar term that is part of my everyday life but I do recognise the need to make Quakers a more accessible community to outsiders.

One thing that surprised me was that I have never experienced the Quaker method of decision making first hand, it has become apparent that while not exactly the quickest method of solving a problem it is very good at getting a well considered decision.

It was extremely interesting for me an atheist to find out how much the wider Quaker community directly refers to 'God', but this is just widening my horizons and perspectives. All in all i would say that Quaker business is a very interesting method of reaching a much better decision. Because it allows the minority to overthrow a majority if the level of conviction affects the 'Feeling of the Meeting.

Loving Ourselves to Death? (a theological reflection)

In the context of talking about Quaker work, one of our sessions yesterday, something was said about loving ourselves before we can love others. In this dualistic perspective the inward comes before the outward and there is no room for a circular interplay between the two. Jesus was quoted as supporting this idea when he said in (Matt. 22:37-39) "He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ And a second [command] is like it: ‘You shall love your neighbor as yourself.’"

Modern culture has made us turn toward ourselves in many ways. At the rise of science and rationalism of the Enlightenment, the idea of some kind of outer authority over people became very suspect (i.e. the reformation and radical reformation), where else does one turn if all outer authorities are disestablished? Him or herself. Therefore I become my own authority, and my religion and ethics derive from my own sense of right and wrong. In this view I legitimize myself. Another move towards the self comes in our own consumerism that arises out of capitalist economics. We cannot have a society run on capitalism unless we have a people who love to buy things for themselves.

Both these moves have lead not only religion, but all other aspects of life to become centered on the self, this is why sociologists talk about modernity's individualism. How then has individualism invaded the religion? Christianity? Quakerism? When we talk of love of self, what do we mean by it? And is it really true that we must love ourselves before we can help others?

To be honest, I find the lack of dialogue within meetings a bit frustrating. I personally like to talk about issues, ask questions, and get clarifications. We must struggle as a community over questions that pervade all of society. I really wanted to dialogue about our notion of "love of self," our culture's notion (which heavily inform, our own thoughts about the subject), and of course then what Jesus meant by the statement above. Maybe I missed the point of what was said, but it seems to pervade our Quaker tradition in many areas. Jesus' own culture was radically more communal, a close knit group of people struggling to live together in peace and survive, and Jesus himself was far more radical than telling people to love themselves.

In the words of Jesus one cannot understand love until one loves God. That is the foundation of Jesus' ethics. I've come to learn that loving God can often turn out to look a lot like not loving oneself. Obedience to God, as we see in early Martyrs and even Quaker witnesses, calls us forth to witness to the world that can be very dangerous, harmful or even life-threatening to us. Our witness to the life of God, as Paul says, will look like complete foolishness to the world.

So the active engaging and wrestling with God to love God propels us forward into a transformative role within the world, that of loving others in radical ways. The bit about "loving your neighbor as yourself," gets at two extremely radical points that have little to do with how we think of ourselves and much more about what we have to let go of in the process.

First, the question arises, "who are our neighbors?" And more importantly to the context of this Bible passage, "Who are the neighbors Jesus is talking about?" As we can easily recall another reference to neighbors by Jesus was directed towards the Samaritans (i.e. the parable of the good Samaritan). They were the ones the Jews dehumanized and rejected. 'Neighbor' in the New Testament often refers to those who are outsiders (those who are not loved, dehumanized, and outside our own communities). And yes, Quakers have many outsiders and often times those who are our outsiders are other Quakers from other parts of the tradition. Thus, we must give up the comfort to who is invited to our table of fellowship.

Secondly, the final part of the statement is meant to show how we tend to love ourselves and thus put ourselves before others. We see the total rejection of this kind of behaviour built into the Lord's Prayer, the prayer that is meant to shape the practices of the church. "Give us our daily bread," declares complete reliance on God the father as provider over an above ourselves. If we are dependant on God for our bread, then we must be ready and willing to not be bread-takers but bread-sharers. That is to say, other's needs come before our own needs and wants. We eat less, drive less, use less water all so that there is enough to go around. But it doesn't stop here, in our loving God and others, we ought to invite people in to our homes, and meetinghouses in order to share all that we have with them. This inter-dependence on God, and sharing with others is a mark of the reality of the Kingdom of God that early Quakers sought to live by. It bids us to give up our rights to ourselves and turn to the work and love of God.

It seems to me then that true transformation then doesn't just begin inward but also outward, it happens at the same time. As we seek to love, we learn what it means to be loved and often rejected; as we seek to follow God outwardly (through social justice, etc) we are forced to change inwardly. It's not a one way street, the world isn't packaged that neatly, following Christ can be dirty business. We must not continue in the dualalities of the modern period because the rest of the world is busy loving themselves to death.