Jeff was my friend, and he died last Sunday. He’d been very sick for some time, so his passing came as no surprise, but it hurts regardless. What did come as a surprise were the comments about him posted on Twitter by Gordon Moyes. Perhaps I shouldn’t have been so stunned, since Moyes is a truly loathsome huckster-for-Jesus and state politician with more dubious academic qualifications than the Rev. Dr. Troll, but I’d thought as someone professing to be a follower of Christ he would at least had the compassion to keep his poison to himself for the sake of Jeff’s family. Alas no…
You see, among other things Jeff was famous: former Prime Minister Gough Whitlam once described him in a speech delivered at NSW Parliament House as “the best attorney-general in Australian history”. How we met doesn’t matter here, and each of us found the other’s life journey almost incomprehensible – but a shared fascination for the role played by popular theology in Australian history meant we could (and did) talk for hours. Like me he'd made mistakes, but he’d also found the reality that in Christ we are more than just the sum of those mistakes. Yes, as the newspaper headlines have all blazed, and Gordon Moyes obscenely gloated, alcohol played a terrible role in those mistakes: perhaps drinking was easier than going crazy, or starting to cry and never being able to stop again. Either way there’s can be no doubt about this: Jeff Shaw drunk was still ten thousand times the man Gordon Moyes will ever be sober.
Of course what those now queuing to stick their knives into his memory never mention is his lifetime of work for those whom most lawyers weren’t interested in caring about. While silks in the big end of town were falling over themselves to represent the mining companies, Jeff’s door was always open for those suffering asbestos-related illnesses. When his driving-conviction (to which he pleaded guilty, and never attempted to deny) forced his retirement from the bench his enthusiasm for the position I and another friend found for him was palpable: he knew most of the clients in this street-level practice didn’t have a hope of paying and didn’t care, he was just excited to be once again representing those who needed his help most.
Sadly the ghosts which we all hoped would cease haunting him weren’t exorcised by the change, but that’s not for a moment to suggest that there weren’t plenty of occasions on which his sparkling wit and piercing brilliance were still very present. As was his compassion for the downtrodden, the lost and those mishandled by the judicial system of which he’d once been in charge. It’s this side of him which lives on, no matter how desperately his opponents might attempt to recall the demons which are now no more.
We’ll finish that conversation on Sydney Evangelicals and the alienation of workers in WW1 some other time, Jeff, but I promise to heed your advice to keep researching the link between the Sydney Diocese and the sickeningly corrupt Askin government of the 1960s. And thanks for all the encouragement you gave me to start thinking again about why things are the way that they are.
God Bless you mate: I miss you already.
Wednesday, 12 May 2010
Tuesday, 4 May 2010
How dare you ask that question!!!
From Questions under business rule 6.3 at 2009 Anglican Synod (p.14) (Yes, I know I have better things to do with my time, but I'm sitting here waiting for a file to compile and upload, and was just surfing around ;-)
Questions: 20 October 2009Mrs Pamela Shaw to ask –
11. In the spirit of Connect09 what action has been taken, or will be taken, to
heal the hurt caused to the Anglican community both within Australia and
within the world-wide Anglican community, by our Diocese not being
represented at the Lambeth Conference in 2008?
To which the President (Archbishop Jensen) replied –
11. I am informed that the answer is as follows –
This question is out of order under business rules 6.3(4)(a) and (c) as it contains a number of assertions and offers an argument.
With that sort of pastoral response it simply amazes me how anyone could possibly call the Sydney Fundamentalist machine arrogant. And as for why their efforts at evangelism keep failing so spectacularly...
Sunday, 4 April 2010
Easter Sunday, 2010
The sun had not yet risen, and it was still dark when I put the kayak into Middle Harbour, and started east to the sea. This is the part that always makes me nervous: speed limits mean nothing to amateur fishermen racing out for the day, and a lone layak sitting low in the water is hard to see at the best of times. Besides, I’ve seen them opening their first beers of the morning while the boat is still on the trailer…
Forty minutes later I passed under the bridge. A following wind and an incoming tidal swell made for a bumpy ride, and my arms were already starting to ache. Another half or so, and I reached the main harbour, directly opposite Sydney Heads:
Paddle straight ahead for another 1,500 miles and you’ll land somewhere on the North Island of New Zealand/Aotearoa. Turn about 45° to the left after you’ve cleared the heads and if you paddle for a whole lot longer you’ll end up somewhere in California. My little river boat had reached her limit, however, and keeping her upright while I took this picture was a feat of which I’m quite proud. A light rain was falling from the grey clouds overhead, but far off to east, where the sun was rising, was a new day; a light breaking through the chill gloom. And looking at this I thought of Easter, and how even the sky speaks of a resurrection which is both long ago, today, and still to come.
Turning, I surfed back into Middle Harbour, cutting in beneath the relative shelter of the Grotto Point Lighthouse. Then another hour into the wind, which was building as the sun climbed, and then home to waking children, and an Easter egg hunt, and hot cross buns and coffee, and a warm shower, and then the choral Eucharist at St. James’. Where, if I closed my eyes, I could still taste the salt spray, and hear the waves, and rejoice in the One whose victory over death is without conditions.
God Bless us all, and thanks for dropping by.
Forty minutes later I passed under the bridge. A following wind and an incoming tidal swell made for a bumpy ride, and my arms were already starting to ache. Another half or so, and I reached the main harbour, directly opposite Sydney Heads:
Paddle straight ahead for another 1,500 miles and you’ll land somewhere on the North Island of New Zealand/Aotearoa. Turn about 45° to the left after you’ve cleared the heads and if you paddle for a whole lot longer you’ll end up somewhere in California. My little river boat had reached her limit, however, and keeping her upright while I took this picture was a feat of which I’m quite proud. A light rain was falling from the grey clouds overhead, but far off to east, where the sun was rising, was a new day; a light breaking through the chill gloom. And looking at this I thought of Easter, and how even the sky speaks of a resurrection which is both long ago, today, and still to come.
Turning, I surfed back into Middle Harbour, cutting in beneath the relative shelter of the Grotto Point Lighthouse. Then another hour into the wind, which was building as the sun climbed, and then home to waking children, and an Easter egg hunt, and hot cross buns and coffee, and a warm shower, and then the choral Eucharist at St. James’. Where, if I closed my eyes, I could still taste the salt spray, and hear the waves, and rejoice in the One whose victory over death is without conditions.
God Bless us all, and thanks for dropping by.
Friday, 2 April 2010
Yeah right, +Jensen.
Over the past fifteen years I’ve received unsolicited mail from two religious organisations: the Sydney Anglican Diocese and the Scientologists. In both cases this intrigues me, since during this time we’ve moved home quite often, and while there’s usually been a lag of about six months, eventually their databases have always - with no assistance from me – tracked us down.
The bottom line from both groups is always the same: they want money. Sure they’d like my participation/involvement/heart & soul/etc., but the closing paragraphs invariably include space for a credit card number and signature. Yet there’s also always something very different between their solicitations: one of the two never fails to begin by expressing concern for my well-being, both physical and spiritual, and warmly invites me to join them in their faith. The other only wants to make me aware of how crucial xyz project is, and how important it is I contribute financially. Despite having never made the slightest attempt to conceal my distain for their soul-destroying dogma, one group continues to profess – in their paraphernalia, at least – to offer a hand of friendship and welcome. The other appears to not care less about my personal circumstances: it’s their needs which are important, not anyone mine or my family's. And, for anyone who hasn’t already guessed, it’s the latter group of which Archbishop Jensen is the leader.
Given which I’ve found his Easter meassage bemusing. He’s quite right, Sydney, like any large city (and a great many smaller ones) can be an extremely lonely place. It is the role of the church to reach out to those who are lost and lonely, bringing them comfort and the love of God, and it’s wonderful Archbishop Jensen is professing a desire to reach those whom have been overlooked and forgotten by a world which measures popularity in terms of physical beauty and economic wealth.
It would be more wonderful, however, if the Archbishop was prepared to follow up his words with some sort of meaningful action, rather than just another distribution of Matthias Media’s “Essential Jesus”. The Sydney Morning Herald reports on the pressure being put upon “keep statistics favourable”, but the reality is that almost a decade of this pressure has produced nothing. Steady growth has occurred in those few parishes which could still be considered traditionally Anglican, but naturally no mention is ever made in diocesan propaganda of such an inconvenient truth. A cadre of politically and doctrinally acceptable parishes such as Christ Church St. Ives (which is located in one of Sydney’s most affluent suburbs, and at last count had a staff of 20) continue to be presented as Sydney Evangelical success stories, while parishes in less economically prestigious areas such as Sydney’s south west – a region encompassing over one million people – struggle with little support, no youth workers or outreach staff, and a succession of temporary clerical appointments. Archbishop Jensen may indeed care about the unemployed kids hanging around the main street of Lakemba, but none that I’ve ever spoken to know it. And I’ll guarantee he’s more familiar with London’s Heathrow Airport than he is with their world.
Nor will he be spending any time reaching out to them or anyone else in Sydney during the week following Easter – he’s off to Bermuda instead, where he’ll be planning to bring the same sort of “success” to churches in the rest of the world. With that sort of a role model it’s no wonder his faithful clergy aspire to do something more exciting with their time than minister to the lonely, the lost, the prickly and the unbelieving. Safer to just send them a letter asking for money, and leave the pastoral stuff to the Scientologists, eh guys?
The bottom line from both groups is always the same: they want money. Sure they’d like my participation/involvement/heart & soul/etc., but the closing paragraphs invariably include space for a credit card number and signature. Yet there’s also always something very different between their solicitations: one of the two never fails to begin by expressing concern for my well-being, both physical and spiritual, and warmly invites me to join them in their faith. The other only wants to make me aware of how crucial xyz project is, and how important it is I contribute financially. Despite having never made the slightest attempt to conceal my distain for their soul-destroying dogma, one group continues to profess – in their paraphernalia, at least – to offer a hand of friendship and welcome. The other appears to not care less about my personal circumstances: it’s their needs which are important, not anyone mine or my family's. And, for anyone who hasn’t already guessed, it’s the latter group of which Archbishop Jensen is the leader.
Given which I’ve found his Easter meassage bemusing. He’s quite right, Sydney, like any large city (and a great many smaller ones) can be an extremely lonely place. It is the role of the church to reach out to those who are lost and lonely, bringing them comfort and the love of God, and it’s wonderful Archbishop Jensen is professing a desire to reach those whom have been overlooked and forgotten by a world which measures popularity in terms of physical beauty and economic wealth.
It would be more wonderful, however, if the Archbishop was prepared to follow up his words with some sort of meaningful action, rather than just another distribution of Matthias Media’s “Essential Jesus”. The Sydney Morning Herald reports on the pressure being put upon “keep statistics favourable”, but the reality is that almost a decade of this pressure has produced nothing. Steady growth has occurred in those few parishes which could still be considered traditionally Anglican, but naturally no mention is ever made in diocesan propaganda of such an inconvenient truth. A cadre of politically and doctrinally acceptable parishes such as Christ Church St. Ives (which is located in one of Sydney’s most affluent suburbs, and at last count had a staff of 20) continue to be presented as Sydney Evangelical success stories, while parishes in less economically prestigious areas such as Sydney’s south west – a region encompassing over one million people – struggle with little support, no youth workers or outreach staff, and a succession of temporary clerical appointments. Archbishop Jensen may indeed care about the unemployed kids hanging around the main street of Lakemba, but none that I’ve ever spoken to know it. And I’ll guarantee he’s more familiar with London’s Heathrow Airport than he is with their world.
Nor will he be spending any time reaching out to them or anyone else in Sydney during the week following Easter – he’s off to Bermuda instead, where he’ll be planning to bring the same sort of “success” to churches in the rest of the world. With that sort of a role model it’s no wonder his faithful clergy aspire to do something more exciting with their time than minister to the lonely, the lost, the prickly and the unbelieving. Safer to just send them a letter asking for money, and leave the pastoral stuff to the Scientologists, eh guys?
Sunday, 14 March 2010
Christ rules (on both sides of the Tiber)!
“What separates the Jensen brothers from Cardinal George Pell?”
The answer to this quintessentially Sydney joke - “Hyde Park”- will be a mystery to those unfamiliar with the city’s geography (or the history of one of our more famous beats), and even less funny to anyone not well versed in the ecclesiastic quirks of Australia’s largest city. In which case I thoroughly recommend James Franklin’s brilliant Catholic Values and Australian Realities for an understanding into why this acerbic quip is so apposite.
Saying so will undoubtedly cause my two regular evangelical "admirers" to summon their cast of imaginary identities and furiously begin to post comments fantasising about the demise of my previous marriage, but the reality is that despite the fervour with which Sydney’s Protestant and Catholic fundamentalist leaders have sought to continue pursuing sixteenth-century battles their similarities are as obvious as they are ironic.
Yet the Gang (well at least the two members who are both adult and human - some details are still lost on Mr. 2 and the dogs ;-) was struck by the inspiring message on the front of the pew-sheet Mrs. Caliban brought home after attending St. Mary’s Cathedral last Sunday. It's reproduced here in full:
Credit where it’s due, Cardinal Pell, your Cathedral is indeed ministering to the people of your city. And thank-you Fr. Richard, thank-you.
The answer to this quintessentially Sydney joke - “Hyde Park”- will be a mystery to those unfamiliar with the city’s geography (or the history of one of our more famous beats), and even less funny to anyone not well versed in the ecclesiastic quirks of Australia’s largest city. In which case I thoroughly recommend James Franklin’s brilliant Catholic Values and Australian Realities for an understanding into why this acerbic quip is so apposite.
Saying so will undoubtedly cause my two regular evangelical "admirers" to summon their cast of imaginary identities and furiously begin to post comments fantasising about the demise of my previous marriage, but the reality is that despite the fervour with which Sydney’s Protestant and Catholic fundamentalist leaders have sought to continue pursuing sixteenth-century battles their similarities are as obvious as they are ironic.
Yet the Gang (well at least the two members who are both adult and human - some details are still lost on Mr. 2 and the dogs ;-) was struck by the inspiring message on the front of the pew-sheet Mrs. Caliban brought home after attending St. Mary’s Cathedral last Sunday. It's reproduced here in full:
For all the criticism which can quite justifiably be levelled at Cardinal Pell, it can’t be denied that there’s no way you’ll ever find his Anglican counterparts permitting something as inspiring, touching, and challenging as this to be printed on a St. Andrew’s Cathedral pew sheet. Which might well help explain why Sydney’s largest Christian (and first multi-cultural) denomination continues to grow, and despite a desperate shortage of clergy continues connecting with the lost and disenfranchised at an unprecedented rate. While the second largest denomination has just concluded a year-long evangelism program with less influence, increased segmentation among congregations, and vastly fewer assets than when they commenced. And a whole stack of The Essential Jesus mouldering in the corner of nearly every parish’s entranceway.
Third Sunday in Lent
Readings: Ex.3:1-8,13·15; 1 Cor 10:1-6,10-12; Lk 13:1-9
The resource I use to help couples prepare for marriage has questions for them to think about and discuss in between sessions. One of the quotations at the end of one of the chapters is, 'What effect would adultery have on your marriage?'
In one sense this hypothetical question is absurd. Dealing with the consequences of any sin requires time and place, context and contrition. It is even tougher to imagine the effect of any destructive behaviour in one's marriage even before the marriage has begun. Still, it never ceases to amaze me how this question usually leads the couple to have a very fruitful and frank discussion, not about adultery, but about their values, family history, commitment, fidelity and growing old together.
Sometimes, however, I cringe when the prospective bride or groom seems to give the green light to their future spouse by saying, 'Well I guess if he or she went looking elsewhere it would be my fault' or 'I love him or her so much that I know we could go on regardless'. Others say very clearly that it would alter the trust and respect of the relationship, but they hope they could look at the circumstances and rebuild the relationship.
The most mature couples do not wipe over the seriousness of the sinful action, but want to hold on to compassion, forgiveness and a commitment that it will not happen again. Couples like this have clearly understood the power of today's readings. The third Sunday of Lent is all about second chances. In Exodus we have a bush that is alight but does not burn and in Luke we have a fig tree that does not bear fruit, is earmarked for the chop and saved by the gardener. In both cases where we would expect to find destruction we find new opportunities for growth, nurturance and flowering.
Over the centuries the goodness of God that always gives us another chance has not been proclaimed as vigorously as it should have been. We have focused on Gods justice as though it was a once and for all, shape up or ship out sort of message. These ideas can be deducted from today's second reading where Paul seems to argue that God killed the chosen people for their complaining and infidelity. Paul was a tough man and for him Christian commitment was. no picnic. He was aware of how people were suffering and dying for the Gospel, so he was at pains to teach the people of Corinth that the commitment demanded from the Gospel could entail everything they had. His reading of why the Israelites died in the desert, however, needs to be read against the second chances of the other reading, especially the Gospel.
We believe in Lent that we enter a holy time in our year and visit a holy place in ourselves where the fire of God's love should burn brightly within us. We are offered these weeks to re-examine our values, family history, commitment, fidelity and growth so as to chart how best we can grow old with God. To do this sometimes requires lacing up to our sinful behaviour and making choices to change our lives. We can only do this when we trust that the fire of God's love is not about destruction, but compassion, forgiveness and a second chance.
May this Eucharist be nurturance for the foundations of our lives and a moment to take stock and to assess with honesty the fruitfulness of how, as a sign of Christ's light within us, we live out our faith in our marriage, at home, at work, and in the world.
Richard Leonard SJ
Credit where it’s due, Cardinal Pell, your Cathedral is indeed ministering to the people of your city. And thank-you Fr. Richard, thank-you.
Wednesday, 10 March 2010
In Memoriam: Catherine Peters.
It's been a year since Catherine rose beyond these Shadowlands, and a great many people have wept a great many tears. We never met, but catching up again with her parents Bosco (author of the incomparable www.liturgy.co.nz) and Helen was for me the highpoint of our family trip back to Christchurch last Christmas. Before going for coffee at the nearby Christchurch Arts Centre (where our waitress turned out to have been of Catherine’s best friends) they shared something of their wonderful daughter, who so remarkably transformed the lives of everyone around her.
It was her gifts as a photographer that startled me most: if I close my eyes I can still see the images Bosco shared. Witty. Insightful. Perceptive, with a wisdom vastly beyond her years. Her greatest areas of academic achievement may have been in languages and biology, and her ambition to have become a vet, but she observed life with the eye of an artist. She saw. And with seeing, she thought, and in so doing inspired others to also think.
It doesn’t take more than a few moments with anyone who knew her to realise Catherine lived with an exuberance that’s breathtaking. For her that life continues in a way we’ve yet to experience; for us there are tears, and questions, and memories, but if we’re prepared to listen her voice still urges us to continue living with the same fascination, wonder, and laughter which she brought to everything she touched Such are the blessings of the God whom she knew, and knows still. And in whom we shall all together, one day, dance again.
Please, as you read this take a moment to remember Bosco and Helen, and her brother Jonathan, and all her family and friends. If prayer forms part of your spirituality, then pause and pray for them; if not then uphold them in whatever way feels most appropriate. Either way, don’t stop thinking, or challenging yourself in the face of the incomprehensible adventure that is life. A remarkable young woman wouldn’t accept anything less.
Saturday, 23 January 2010
"The stone which the builders rejected..."
Last week I had the privilege of being called by a Priest wrongfully dismissed from the Sydney Anglican diocese about fifteen years ago. I won’t tell his story here; not just because it’s not mine to tell, but because my prayer is that he’ll soon find the strength to publish it himself. Suffice it to say it occurred as a result of a number of blatantly unbelievable (and completely unsubstantiated) allegations of a non-criminal nature. Were he to have been working in a secular field it would have – even then – been illegal for an employer to fire him on the basis of such ludicrous accusations, and he would be entitled to significant compensation.
He’d spent more than a decade fighting for justice, and was finally told he could have the matter referred to the appropriate tribunal for review. “But”, Archbishop Jensen told him, “irrespective of the tribunal’s findings his license would not be renewed.” His many years of faithful service, both in Sydney and as a missionary abroad, counted for nothing: the arrogant vision of our diocese's present has no place for the wisdom of its past.
Through the struggle his marriage has remained intact, as has – even more surprisingly – his faith. Granted, there was an obvious cynicism in his voice when our conversation drifted to the machinations of power-brokers like the Anglican Church League, but even this was overshadowed by his hope for a future in which the bright young stars of the church’s firmament are encouraged to seek out lost sheep with the same fervor as they do clerical advancement and a seat on the more prestigious committees. “It’s the waste that God must find so appalling”, he said, “the waste of all this talent, learning, and understanding. While the Catholic process is to seek restoration between those dismissed and their church, we just discard them in a rush to find the next aspiring Philip Jensen.”
The vision we discussed was of a fellowship to support those who – for whatever reason – are on the journey through which he have passed. As we spoke we recalled those we once knew personally that have also since been flung upon Sydney Anglicanism’s dung-heap - not just the divorced, the gay, and the mentally ill, but all of us, including the internationally recognized theologian made to resign from Moore College for “heresy” (if he’s a heretic Luther was a Mormon) and the brilliant historian considered crazy for leaving academia to develop - among other ministries - a vibrant parish community among Sydney’s transvestite and transsexual sex workers – a ministry shut down as soon as he was forced to retire. The simple act of once more saying their names felt empowering: it doesn’t matter what a person accomplished before their fall from grace: once you’ve gone nobody can ever mention you again. Books and papers are dropped from reading lists, and life-long friendships never existed. Phone calls are never returned. Chance meetings in the street become awkward: don’t ever expect the hastily made promise to “catch up for a coffee” will be kept. Perhaps exclusion is part of the punishment, or – more likely – they’re worried whatever you’ve got is catching.
Which is why this idea of a support group is so exciting: the pathetic failure of the Connect 09 evangelism campaign to make any impact whatsoever upon society is proof enough that young men who think they know everything, but whom have survived nothing, cannot be the sole guardians of our church’s future. Certainly it’ll take a while for our vision to become reality, but I promise to post more about it here along the way. In the meantime anyone interested in finding out more is welcome to email me - I think you’ll find what emerges will be a pretty varied bunch of characters, both theologically and socially, as well as in terms of our experiences, but one thing I know will be constant: Christ didn’t give up on us, and we won’t give up on you.
He’d spent more than a decade fighting for justice, and was finally told he could have the matter referred to the appropriate tribunal for review. “But”, Archbishop Jensen told him, “irrespective of the tribunal’s findings his license would not be renewed.” His many years of faithful service, both in Sydney and as a missionary abroad, counted for nothing: the arrogant vision of our diocese's present has no place for the wisdom of its past.
Through the struggle his marriage has remained intact, as has – even more surprisingly – his faith. Granted, there was an obvious cynicism in his voice when our conversation drifted to the machinations of power-brokers like the Anglican Church League, but even this was overshadowed by his hope for a future in which the bright young stars of the church’s firmament are encouraged to seek out lost sheep with the same fervor as they do clerical advancement and a seat on the more prestigious committees. “It’s the waste that God must find so appalling”, he said, “the waste of all this talent, learning, and understanding. While the Catholic process is to seek restoration between those dismissed and their church, we just discard them in a rush to find the next aspiring Philip Jensen.”
The vision we discussed was of a fellowship to support those who – for whatever reason – are on the journey through which he have passed. As we spoke we recalled those we once knew personally that have also since been flung upon Sydney Anglicanism’s dung-heap - not just the divorced, the gay, and the mentally ill, but all of us, including the internationally recognized theologian made to resign from Moore College for “heresy” (if he’s a heretic Luther was a Mormon) and the brilliant historian considered crazy for leaving academia to develop - among other ministries - a vibrant parish community among Sydney’s transvestite and transsexual sex workers – a ministry shut down as soon as he was forced to retire. The simple act of once more saying their names felt empowering: it doesn’t matter what a person accomplished before their fall from grace: once you’ve gone nobody can ever mention you again. Books and papers are dropped from reading lists, and life-long friendships never existed. Phone calls are never returned. Chance meetings in the street become awkward: don’t ever expect the hastily made promise to “catch up for a coffee” will be kept. Perhaps exclusion is part of the punishment, or – more likely – they’re worried whatever you’ve got is catching.
Which is why this idea of a support group is so exciting: the pathetic failure of the Connect 09 evangelism campaign to make any impact whatsoever upon society is proof enough that young men who think they know everything, but whom have survived nothing, cannot be the sole guardians of our church’s future. Certainly it’ll take a while for our vision to become reality, but I promise to post more about it here along the way. In the meantime anyone interested in finding out more is welcome to email me - I think you’ll find what emerges will be a pretty varied bunch of characters, both theologically and socially, as well as in terms of our experiences, but one thing I know will be constant: Christ didn’t give up on us, and we won’t give up on you.
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