Tui Motu InterIslands monthly independent Catholic magazine March 2015 | $7

Thomas Merton 1915–1968 . editorial choosing peace in lent

dmittedly I’m new in town who got us thrown out of the "club" effects of trauma on the people and and don’t know everyone, yet by refusing to host nuclear-armed ships their commitment to work for peace . no one I’ve met supports the here . Then we have Helen Clark’s “no” We find metanoia at the heart of Government’sA idea of sending our to our joining the Iraq war in the early our Lenten journey shining through soldiers to the conflict in Iraq . In spite 2000s and Sue Bradford’s halt to hitting Merton’s spirituality, the articles on of the evidence of the Islamic State’s children . None claim perfect solutions nonviolence and coming into bud atrocities, responding to violence with but all put their foot down on vio- in the reflection of our young writer, violence is against our New Zealand lence . Each says there are other, better Susana Suisuiki . She captures the values . With our history of the loss of responses . And while these may be confusion around trying to find her fathers, grandfathers, uncles, sons and uncharted, messy and time-consuming her way . Even though her future is husbands killed, wounded or slogging — they are more life-sustaining . not all worked out, she senses that her through the two world and Vietnam Our March issue offers food for first steps are in the right direction . wars, we have learnt some bottom thought and discussion on these and Cythnia Greensill offers a way lines . Never again . other concerns . In the year of the cente- of understanding the semi-abstract While we know it isn’t fair to nary of his birth we claim the writer and paintings of the stations of the cross ignore the carnage groups like ISIS contemplative monk, Thomas Merton, by New Zealand artist, Joanna Paul . cause, we are certain that joining as a kiwi through his father . We offer Just as Elaine Wainwright reminds them in it is plain wrong . We have three perspectives on his life . We see us to attend to the time, place and stronger ties to the fathers, moth- how he developed a commitment to characters of the gospel stories, so ers and children of Iraq than to the dialogue and nonviolence in the 1960s . does Cynthia open our eyes to what "club" egging us on to fight . We may We have two reflections on non- Joanna wanted to portray in the not all share religious convictions but violent responses in a violent world . colours, lines and shapes of Jesus’ we do share values of peace and com- Kevin Clements argues for principled journey to crucifixion . union with all peoples in our world . nonviolence as the way of gaining As you’ll see, the Tui Motu team We have home-grown alternatives lasting peace after a struggle . Joan has the last word this issue . to violence — at home and interna- Healy shares her experience of people Enjoy your reading! n tionally — offered by leaders such as Te in Cambodia returning from the refu- Whiti o Rongomai and Tohu Kakahi, gee camps to take up life again . She Archibald Baxter and David Lange, gives us an insight into the lingering

Editorial...... 2 An ecological reading of the gospel of Mark (part two) The issue of housing in New Zealand ...... 3 ...... 20–21 contents Rev Susan Thompson Elaine Wainwright Pope Francis - Anna speaking Letters to the editor ...... 4 ...... 22–23 Anna Holmes Identity of catholic schools ...... 5 Discovering myself in Samoa Elizabeth Horgan ...... 24–25 Susana Suisuiki From grieving child to spiritual master . . . . . 6–7 Gifts of soil and wheat ...... 26–27 Ken Bragan Kathleen Rushton Man of ever-widening vision ...... 8–9 Book and film reviews ...... 28–29 Charles Shaw Crosscurrents ...... 30 Union and communion ...... 10-11 Jim Elliston Colleen O'Sullivan rsj Opportunities for service ...... 31 Principled nonviolence ...... 12–13 Peter Norris Kevin P Clements A mother’s journal ...... 32 Re-forming the broken pot – ...... 14 15 Kaaren Mathias Joan Healy rsj Stations of the cross ...... 16–17 Cover illustration: Thomas Merton [Cover photo and all photos on pp 6–7, 8–9 and 9–10 Joanna Paul's stations of the cross ...... 18–19 Cynthia Greensill used with permission of the Merton Legacy Trust and the Thomas Merton Center at Bellarmine University.]

2 Tui Motu InterIslands March 2015 . guest editorial the issue of housing in new zealand Rev Susan Thompson

ne of my favourite quotes him was a good lesson in finding services” was a cunning one . It split is from the New Zealand allies in unexpected places . the sector, allowed the Council to historian Allan Davidson Council gave us a tight time-line sound contrite about its poor record Owho once described the church as a but we held meetings, made submis- as landlords and made the proposal human and diverse institution which sions, spoke in the media and even more acceptable to the wider com- “has lived between its ideals and held a protest rally — unfortunately munity . It seemed plausible, even human realities” . That idea of living to no avail . In November Council compassionate, and it was hard to get between our ideals and aspirations made the decision to sell the units people worried about it . and the reality of being human is to so-called “social housing provid- The comments made recently one that for me speaks to the heart of ers”, although it did impose some by John Key indicate that the many of the church’s struggles, both constraints on the sale in response Government will be taking a similar past and present . to the concerns that had been raised . line when it seeks to sell state houses It’s why as churches we have However, it wasn’t able to put more to community-based providers . If we histories which aren’t always easy to than a ten-year limit on the period have concerns about such a proposal own, being made up in almost equal for which the units had to remain we need to counter the cunning of measure of stories of faithfulness to as social housing . After that all bets our leaders with our own wisdom, the gospel and of betrayal . And it’s were off; the buyers could do what our own vision, which will be com- why we often end up conflicted when they liked with the houses . pelling enough to generate some we consider the churches’ contribu- Early on in this process we realised public concern . And we’ll have a far tion to the social and political issues we probably weren’t going to change greater chance of success if we can facing our communities today . the Council’s mind . It was clear from speak with a unified voice . Last year Karen Morrison- the time the proposal was first raised In Hamilton, even though the Hume and I were involved in a that a majority of Council members numbers were against us, we thought group which fought a proposal supported it . As the debate progressed it was important to make a stand from the Hamilton City Council it also became clear that the church against the Council’s proposal . Our to sell its 344 pensioner housing and social service sector was split with pensioners were really stressed and we units . We formed a diverse alliance some groups supporting the sale and wanted them to know that someone of church leaders and social service putting their hands up to buy the cared . We also believed that someone agencies, pensioner tenants and units . That made it impossible for us needed to argue for the sake of the community groups, including the to speak with one clear voice . common good . In our view Council rather conservative president of a The idea that pensioner housing was trying to abdicate its social local Grey Power . He was actually could be sold to social housing pro- responsibility to have a care for the a formidable campaigner and the viders who would be better equipped continued on page 4 . . . experience of working alongside to offer tenants “wrap-around social

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The name Tui Motu was given by Pa Henare Tate. editor: Ann L Gilroy rsj It literally means “stitching the islands together...”, assistant editor: Elizabeth Mackie op bringing the different races and peoples and faiths illustrator: Donald Moorhead together to create one Pacific people of God. directors: Susan Brebner, Rita Cahill rsj, Philip Casey (chair), Divergence of opinion is expected and will normally Neil Darragh, Paul Ferris, Elizabeth Mackie op and David Mullin be published, although that does not necessarily ISSM 1174-8931 honorary directors: Pauline O’Regan rsm, Frank Hoffmann imply editorial commitment to the viewpoint Issue number 191 typesetting and layout: Greg Hings expressed. printers: Southern Colour Print, 1 Turakina Road, Dunedin South, 9012

3 Tui Motu InterIslands March 2015 letters to the editor our church has changed are treated with respect; capital letters to the editor radically punishment has gone by the board; We welcome comment, torture is abhorred; the rise of trade I would like to share some thoughts discussion, argument, debate. unions and demands for a just wage with you on your challenging and But please keep letters under — and you have a rare potpourri of informative journal . a great sea-change in public values 200 words. The editor reserves I have been a subscriber since its and attitudes . the right to abridge, while not beginning . And what controversy I'm not promoting same sex mar- changing the meaning. there was about that — especially riage and single parenthood . Rather, We do not publish anonymous with the “putting to bed” of the old let us give thanks to God that we letters except in exceptional Tablet. I grew up and was nurtured in have been privileged to witness this circumstances. Response the almost ghetto church . Women turnaround of the public perception articles (up to a page) are had no part to play, clericalism was of humankind, created and fashioned welcome — but please, by rife, and there was “no salvation in the image and likeness of God . negotiation. outside the church” . You continue Fr Max Palmer, Southern Star Abbey, Kopua to challenge this because some facets still remain . Your journal deserves, and probably needs, a wider circula- tui motu delivers tion . May you continue your mean- February — an astounding collection ingful journey . from our NZ contributors, plus the Denis Power, West Melton usual gem of wisdom from Daniel O’Leary . I couldn’t put it down . attitude changes for the When one reaches past 96, combined better with having to live in a wheelchair, Two recent films,The Imitation Game one’s options for pleasure get fewer . and Selma, are powerful reminders of I would like to tell you of how my just how far the dignity of the human resistance to Tui Motu was overcome person has advanced in our lifetime . by an astute acquaintance . One day, The former tells us that homosexuals within earshot she started reading were classed as criminals; and the an article by Mike Riddell from Tui latter that coloured people were Motu . He was likening the fallacy of second-class citizens, denied civil and transplanting a Christian theology human rights, notably in the USA . into an alien culture to an equally Add to these two issues the fol- mistaken attempt of transplanting lowing — single parent mothers, European forest trees into our New discussion of not only ecological but notably in Ireland, instead of being Zealand environment . This did it . social and religious issues as well . I imprisoned in convent laundries, I put my name down immediately have never missed a number since . are now proudly showing off their and discovered subsequently that Frank Hoffmann, Papakura (abridged) babies; conscientious objectors Tui Motu was an open forum for

the issue of housing in new zealand . . . continued from page 3 vulnerable . Our protest rally took the being human and, in the words of Hamilton City Council . We did get form of a funeral where we mourned Allan Davidson again, sought to take accused of being scaremongerers by the loss of a sense of community and on the role of “chaplain to the nation” our opponents, but throughout the care for our neighbour . rather than that of the “prophet at debate I always felt we were where For some of us, it was essential the gate” . we were meant to be: alongside those that the churches be a part of this As difficult as it is to be the prophet whom Jesus named “the little ones”, campaign . Too often in the past our at the gate — the one who sits outside those who were most vulnerable and voice has been silent when it needed the centres of power, asking the hard who needed us . n to be heard speaking out for justice questions and usually being criticised or asking the hard questions . for doing so — we believed this was Rev. Dr Susan Thompson is the We’ve been that institution living more truly the church’s vocation Methodist Superintendent of the between its ideals and the reality of than acting as a cheerleader for the Waikato-Waiariki Synod.

4 Tui Motu InterIslands March 2015 comment identity of catholic schools

Elizabeth Horgan

hen the new editor tele- phoned asking me to write “something on education” Wit presented me with a dilemma . As a leader I appreciate a “yes” response but I was also daunted by writing something worthy of Tui Motu. After having said “yes” I hoped the Spirit would move — quickly! As Catholic educators we desire to inspire young people to live with com- passion, justice and a deep spirituality . Our challenge is to discern the best way of doing that now . What sort of school identity might inspire and convince Pope Paul VI’s prophetic words echo- will we form our leaders? How will we young people immersed in cultures of ing — people listen more willingly to assess children? What qualities will we materialism, consumerism and indi- witnesses than to teachers, and if they encourage and reward? Who will be vidualism that there are alternatives? do listen to teachers, it’s because teach- our heroes and heroines — and why? Pope Francis said Catholic educa- ers are witnesses! What place will reconciliation and tion was “one of the most important We can’t witness to what we don’t forgiveness have in our schools? How challenges for the church in the 21st know ourselves . As educators then will we respond to the plurality and century” . And the Congregation for we'll question and reflect on what diversity of our world? Catholic Education stated recently that Jesus was on about . We'll identify and Borg describes the Spirit dimension the first challenge and “urgent task” for revise where Jesus's story has become of Jesus’ life as his “experiential relation- Catholic schools in the 21st century so smothered by the accoutrements ship with and of God” . We need this was a redefinition of identity . of history and culture that we have Spirit at the heart of schools . As well I began pondering . Identity is lost sight of the real Jesus . We'll let the as attending to our personal spiritual often shaped by story and the story questions — Who was Jesus? What did development we will foster children’s embedded in Catholic schools is the he live and die for? — keep stirring us . discovery and experience of the spiritual Jesus story . Our mission then is to I picked up and reread a favourite in all dimensions . We’ll find opportu- communicate it with a freshness, vital- book, Marcus Borg’s, Meeting Jesus nites for them to appreciate beauty and ity and conviction that makes sense Again for the First Time . Two concepts God’s creativity . We’ll think about how and captures the imaginations of our immediately struck me . prayer, music, literature, art, dance and youngsters of 2015 . Borg asserts that Spirit and com- drama will enhance our school lives . Our challenge lies in inspiring excel- passion are key to Jesus and his under- We’ll endeavour to make sacramental lent learning alongside thoughtfulness in standing of Mission . They are the “two and liturgical rituals meaningful . We’ll our way of living . How to live is revealed focal points around which an image of mine our Catholic spiritual tradition in the Jesus story that lies at the heart Jesus may be constellated” . for riches for this new time of 2015 . of Catholic identity . God’s dream for Borg explains that in Hebrew the Compassion and Spirit then will humanity as revealed in the Jesus story word, “compassion”, portrays a power- be at the heart of our Catholic school will therefore underpin and inform ful, gutsy concept that was active rather identity serving both as our touchstone everything that occurs in a Catholic than passive . To act with compassion and yardstick for responding to chal- School . It will shape our goals, policies, required courage and integrity — and lenges facing us in this new school year programmes, day-to-day operations and at times, confrontation . It has both per- of the 21st century . n behaviours . In short the culture of a sonal and socio-political connotations . Catholic School will be a Jesus culture . Compassion, along with justice and Elizabeth Horgan is the long-serving “Telling” the Jesus story will be inclusiveness, give us measures for the Principal of St Joseph’s School, Otahuhu, demanding enough but “living” the questions we struggle with as teachers . Auckland. story will be more demanding . I hear Who will we enrol in our schools? How

5 Tui Motu InterIslands March 2015 thomas merton from grieving child to spiritual master

Thomas Merton lost his mother early and lived an itinerant life with his father who also died young. The writer explores how these losses impacted on Merton's spiritual quest. Ken Bragan

homas Merton had an unu- too proud to accept their financial help When Tom finally entered sual childhood . His parents and life soon became a struggle . Gethsemani monastery he found were artists . Owen Merton, Ruth was a devoted mother . She contemplation a difficult, painful hisT father, showed early talent as a read books on child-care and gave exercise because he had to deal with painter and as a young man made full attention to her baby . Tom had the sense of emptiness left by his sufficient money selling his paintings four years of full maternal attention mother's death . He described the to get him from Christchurch, New before his brother, John Paul, was experience as an “abysmal testing Zealand, to an art school in London . born in 1918 . His mother transferred that brings disintegration of spirit” . After a time he moved to Paris where her focus to the new baby and Tom In the same account he also wrote he met the woman he married . had his first taste of rejection that of a peace and happiness that he Ruth Jenkins came from a came to play a big part in his life . did not know before but now finds wealthy American family . She had subsisting in the face of nameless had an expensive education and had loss of his mother interior terror . shown talent in the arts . Her decision Not long after John Paul's birth Ruth Was it that deep in his psyche to study painting in Paris came as a became ill with stomach cancer, was and behind the interior terror of shock to her family, as did her deci- hospitalised and died in 1921 . Tom his traumatic loss, lay the peace and sion to marry a penniless painter . never saw her after she left home . happiness of his first four years? Does Their first child, Tom, was born in She wrote to him saying that he this allow us to understand how he 1915 . The war made it too difficult would not see her again . There could was able to persevere in the way he for them in France and they moved to have been no greater loss for him . It did? Could his mother have been a Ruth's parents on Long Island .Although remained a difficult matter for Tom guardian angel as well as a source of the Jenkins welcomed them, Owen was for most of his life . abysmal testing?

insecurity of life on the move Tom’s father, Owen, was considered a fine and spiritual man by his friends . No doubt he loved Tom but he seemed to have no idea of a little boy’s needs particularly after losing his mother . Not long after Ruth's death Owen took Tom with him to paint first in Bermuda and then in Algeria . In Bermuda he left Tom free to explore the island, including the unsavoury parts . Merton later wrote: “ . . . that beautiful island fed me more poisons than I have a mind to stop and count ”. Owen became seriously ill in Algeria . When Tom heard of his Owen and Ruth Merton father's illness he showed little reac- tion, indicating the extent traumatic

6 Tui Motu InterIslands March 2015 loss had blunted his emotions . Owen presence of God . (Tom had had no and “spiritual” fellow students . This recovered but when he got home he religious formation as a child .) helped to consolidate the father-God was gaunt and bearded and refused to experience with Christ at the centre shave even to reassure his son . Tom search for the spiritual he’d had in Rome . A visit to Cuba was pleased when Owen decided to As an eighteen-year-old in Rome, helped: “Everywhere I turned there take him to France, leaving John Paul Tom had a similar profound experi- was someone to feed me with the with the grandparents . ence . While visiting churches he infinite strength of Christ ”. “It was as The effects on Tom of the loss and began to discover “something of if I had suddenly been illuminated by the moving about must have been whom this person was that is called the manifestation of God's presence ”. great . During his childhood he had Christ” . Then one night he had a vivid He resolved to be baptised and too much freedom and too much experience of his father’s presence . . work towards becoming a priest . moving about . It is understandable “as though he had communicated Eventually he went to a Gethsemani that he felt trapped by what was hap- to me without words an inner light retreat where he learned of the pening and by the feelings of loss and from God ”. This epiphany raised his Mother of God’s place in Cistercian rejection that were so much part of spirits and also a strong feeling of spirituality . An essential part of his his inner world . self-disgust at the way he was living . spiritual journey was establishing a Owen was torn between his life But he did not change his behav- spiritual feminine presence . as a painter and being a responsi- iour . At Cambridge University he While he was teaching at a ble father . The three years Owen indulged in a hedonistic life-style Catholic college a spiritual experience and Tom spent together in France that got him into trouble . Eventually resolved his doubts about priesthood . were important to them both . it was decided he should leave the He prayed at a statue of St Therese in There Owen built a house in Saint- university and England for the USA . the grounds . “Suddenly . . I became Antonin and for the first time He did it in a state of abjection . aware of the wood, of the trees, and Tom briefly experienced living in a He had lost family, friends and his the dark hills, and then clearer than family home . self-respect . He was in a low state . these obvious realities, in my imagi- But one day out of the blue Owen How he could go on from there nation, I started to hear the great bell took him to England leaving behind to become both a spiritual master of Gethsemani ringing in the night ”. their home and many of Owen’s and exemplary person is amazing, With father-God to direct him paintings . It seemed that Owen acted beyond any psychological explana- and the Mother of God to “hold” from impetuous despair . His losses tion . However, he carried in him the him Tom journeyed for 27 years in had also been great . core love he had experienced with the Cistercian contemplative life . his mother and the presence of God Along with the world-wide influence loss of his father he had from his father . of his writing his exuberance for life Owen connected with relatives in Tom enrolled at Columbia made him remarkable . n England and Tom went to boarding University and there made the first school . Within months he received steps in his spiritual journey by Ken Bragan is a retired psychiatrist. news of his father’s serious ill- making friends with some talented ness — a cerebral tumour . Merton later described sitting at his father's bedside: “I sat there in the dark, Thankfulness unhappy room, unable to think, unable to move, apparently without Let thankfulness any friends, without any inner peace Soak the soul, tend the spirit or confidence or light of understand- Soften edges of past grief ing of my own . . . without God . . . Wash away gently any without grace, without anything ”. ignoble sense of entitlement At Owen’s bedside Tom experi- Reveal heart scarred landscapes enced that despite his father’s con- made beautiful fused mind he was in communion The place to stand with God, who gave him “light to and await with faith understand and make sense of his the blessing of everything. suffering . . and to perfect his soul” . I suggest that although Owen contrib- uted to Tom’s sense of alienation and – Christine Kelly angst he also gave him a sense of the

7 Tui Motu InterIslands March 2015 thomas merton man of ever-widening vision

Thomas Merton lived most of his adult life in a trappist monastery in rural Kentucky yet he engaged with the social-justice issues of his day, confident that God is with all. Charles Shaw

n The Seven Storey Mountain not a single event but an on-going his responses to an ever-widening Thomas Merton gives an account process over the course of a lifetime . range of complex issues — spiritual, of his life from the time of He writes: emotional, intellectual, monastic, Ihis birth in France, up to when in “We are not ‘converted’ only contemplative, artistic, social, envi- 1947 he made his solemn vows as a once in our life but many times, and ronmental, inter-religious, political monk at the Abbey of Our Lady of this endless series of large and small and technological . As Christine M . Gethsemani, Kentucky . The story is ‘conversions,’ inner revolutions, Bochen observes: “Not everything a compelling one: a passionate and leads finally to our transformation in one finds in the journals is lofty and gifted but also restless and direction- Christ ”. inspiring — Merton can be petty and less young man discovers purpose even bitter at times — but the jour- and peace by embracing the Catholic nals, taken as a whole, tell a bigger faith and committing himself for “ . . . the kind of life story and one that is worth telling: life to one of the toughest religious that I represent is a God encountered and embraced; congregations in the Church, the life that is openness faith found, lived, and kept ”. Cistercians of the Strict Observance, Conversion had become a way of commonly known as Trappists . to gift; gift from life for Merton . As with St . Augustine’s Confessions, God and gift from While his constant and consistent the subject of Merton’s narrative is others.” drive was his quest for inner unity metanoia — conversion or change of and peace — his search for God heart in response to divine initiative . – Thomas Merton — it was only as he developed and In his account of his baptism Merton matured as a man and as a monk, writes of God “finding” him, and that Merton came to see that a truly by way of absorption into the life of Merton recognised that all our contemplative life is also an inclusive Christ, drawing him ever deeper, as salvation “begins on the level of life, one that reaches out in love to if by some irresistible force, into the common and natural and ordinary others to “reset” the “body of broken immensity of God’s love: things . . Books and ideas and poems bones” which is our humanity . “For now I had entered into the and stories, pictures and music, everlasting movement of that gravita- buildings, cities, places, philosophies learning the life tion which is the very life and spirit of were to be the materials on which In the first two volumes of journals, God: God’s own gravitation towards grace would work ”. Run to the Mountain and Entering the the depths of His own infinite nature, The seven volumes of Merton’s Silence, we see Merton opening him- His goodness without end . And God personal journals provide a self to inner transformation through that centre Who is everywhere, and window into the way grace worked immersion in the teachings, practices whose circumference is nowhere, on “the materials” of Merton’s life and traditions of the Church and, finding me, through incorporation to bring about the endless “inner ultimately, vowed commitment to with Christ, incorporated into this revolutions” that characterised his monastic life . immense and tremendous gravi- ongoing conversion . During this period, Merton tational movement which is love, believed that his responsibility which is the Holy Spirit, loved me . a man of truth and humour towards men and women in the And He called out to me from His The journals reveal a multi-dimen- world was purely spiritual . As David own immense depths ”. sional personality, an honest man Givey bluntly puts it, Merton’s “first Merton understood that his who does not try to hide his faults years in the monastery were spent “incorporation with Christ” was behind his virtues as he records counselling Christians to leave the

8 Tui Motu InterIslands March 2015

world to its own self-destruction contemplation and inner peace . escalation and mass-destruction . and seek personal happiness in the Merton praised the civil rights By adopting these positions security of a contemplative order ”. movement led by Martin Luther Merton aligns himself with the pro- Merton would later admit that it was King as “the greatest example of foundly hopeful vision of Pope John probably his own fault that he had Christian faith in action in the social XXIII’s Pacem in Terris (1963) . The “become a sort of stereotype of the history of the United States ”. Yet, encyclical’s uncompromising affir- world-denying contemplative — the he feared that it was already too late mation of the dignity of the human man who spurned New York, spat on for the majority of white Christians person and the ultimate possibility of Chicago, and tromped on Louisville, to act decisively for the non-violent peace and unity encouraged Merton heading for the woods with Thoreau elimination of racism: to maintain his own courageous in one pocket, John of the Cross in “The choice is between 'safety', stance against war, especially at a another, and holding the Bible open based on negation of the new and time when he had been banned by at the Apocalypse ”. his Superiors within As the 1950s progressed the Order from writ- Merton grew increasingly ing on the subject of dissatisfied with aspects peace . “The thought of life at Gethsemani that that a monk might be prevented him from satisfy- deeply enough con- ing his longing for greater cerned with the issue solitude . At the same time, of nuclear war to voice he came to see that a genuine a protest against the commitment to his monastic arms race, is supposed vocation demanded an to bring the monastic engagement with the issues life into disrepute ”. facing contemporary society Merton’s funda- and the Church . mental response to life In his May 1958 journal was that of trust . As Merton writes: "Thinking Christopher Pramuk of the new and necessary observes: “Merton never struggle in my interior life, I despaired that the light- am finally coming out of the ning flash of God could chrysalis . The years behind be found on every genu- me seem strangely inert and inely human terrain, negative, but I suppose that above all in the poverty passivity was necessary . of ordinary life ”. For "Now the pain and struggle of the reaffirmation of the familiar, or people of goodwill, having to endure fighting my way out into something the creative risk of love and grace and in our own day what Pope Francis new and much bigger . I must see and new and untried solutions, which has recently termed a “never-ending embrace God in the whole world . justice nevertheless demands ”. spread of conflicts” that is “like a true (It is all very well to say I have been In a series of articles written world war fought piecemeal,” this is seeing God in Himself . But I have against the backdrop of the Cold no small gift . not . I have been seeing Him only in a War, nuclear weapons proliferation, Near the end of his life Merton very small monastic world . And this and war in Vietnam, Merton seeks wrote that the office of the monk is much too small .)" to undermine the argument that war is “to go beyond the dichotomy of By acknowledging that he was “in is a valid response to contemporary life and death and to be, therefore, the same world as everybody else", social and political conflicts . In addi- a witness to life” . A century after his Merton was signalling his willingness tion to challenging the popular per- birth, Thomas Merton continues to to grapple with the most complex ception that the possession and use of witness to the presence of God, alive and pressing issues facing Americans nuclear weapons is both sensible and not only in the depths of his own in the 1960s: racism and war . morally justifiable, Merton attempts heart, but alive in the world and in Underpinning and shaping Merton’s to persuade his fellow Americans that its people . n response to both these concerns was conventional warfare is no longer his belief that commitment to social acceptable because in the modern Charles Shaw is the Secondary Schools action and nonviolence would bear age it regularly violates the norms of Religious Educator in the Christchurch fruit only if it flowed from solitude, justice and always includes the risk of Diocese.

9 Tui Motu InterIslands March 2015 thomas merton union and communion

As Merton's experience of union and communion deepened he was drawn to dialogue with people of other Christian traditions and faiths.

Colleen O’Sullivan rsj

anuary 31st, 2015 marked the is a title chosen from the Catholic early experience centenary of Thomas Merton’s belief that a person must suffer for Merton’s search for union began birth in St Antonin de Prades in their sinfulness after death but it also, unconsciously and surfaced for Jthe south of France . His birthplace for Merton, contains the hope that the first time perhaps when he was was fifteen kilometres from the site each one is invited to discover the sixteen and staying in a small room of the Battle of the Marne . He was way beyond the mountain . There is in Rome . He became aware of his born into a time and place that was a path through to both union and father’s presence in the room and openly at war — a time that was as communion, even if that way is as was overwhelmed with grief and disjointed and violent as our own . difficult as scaling the heights . anguish at the way he was living . It In his autobiography, The Seven In a later work, Conjectures of was a moment of truth that led him Storey Mountain, Merton described a Guilty Bystander, Merton notes: gradually to Catholicism, then to the himself as follows: “ . . I came into “The Theologia Germanica speaks Cistercian Abbey of Gethsemani, to the world . Free by nature, in the of the “heaven and hell” that we the vocation of monk/writer and to image of God, I was nevertheless carry about within us . It is good to an awareness that the call of God to the prisoner of my own violence experience either one or the other of each person is a call to contemplation . and my own selfishness, in the these, for then one is in God’s hands Contemplation has been image of the world into which I . . . it is precisely anguish and inner described in many ways but it is was born ”. crisis that compel us to seek truth, ultimately beyond words . It is the The title of his autobiography is because it is these things that make place of intimacy with the God who taken from Dante and refers to the clear to us that we are sunk in the brought all into being . This God is seven mountains of purgatory . It hell of our own untruth ”. beyond our understanding . God cannot be imaged .

being contemplative In his morality play, The Tower of Babel, Merton makes the striking comment: “They suppose that if they build a high tower very quickly, they will be nearly as strong as God, whom they imagine to be only a little stronger than themselves ”. This is per- haps a fundamental error that human beings still make in understanding God . It is even more prevalent today as the ability to control life seems to grow exponentially . However Christ is our bridge for Christians, the one who images God . For Merton this was true but his contemplative pathway was always the way of the unknown; the dark path of John of the Cross . Thomas Merton with the Dalai Lama Contemplation therefore for Merton was via the way of paradox . It was

10 Tui Motu InterIslands March 2015 the authentic experience of love and individuals, firstly in the monastery presence in the darkness . at Gethsemani, then in the small Merton’s search for inner unity house that became his hermitage . It was always linked to truth . He was here that men, (sadly only men!), spoke often of the need to eradicate came to begin conversation leading the false self, the mask, all that was to a deeper understanding of each untrue in the self, and to encounter person’s religious experience . and make real the true self . This is the The conversation did not begin self recognised by God and known to in a vacuum . It was the end result us through our search: “Life is, or of a movement within Merton, of should be, nothing but a struggle to a decision he made and reiterated seek truth: yet what we seek is really for himself many times . When first the truth that we already possess . studying the schism between the Truth is mine in the reality of life as Orthodox East and the Catholic it is given to me to live ”. West he resolved: “If I can unite in "The whole idea my own spiritual life the thought of compassion is of East and West, of the Greek based on a keen Contemplation . . . and Latin fathers, I will create in awareness of the the authentic myself a reunion of the divided church and from that secret and interdependence of experience of love unspoken unity within myself can all . . . living beings, and presence in the come the exterior and visible unity which all are part darkness. of the church . For if we want to bring together the East and West of one another, and we cannot do it by imposing one all involved in one This acceptance of life is not upon the other . We must contain another." a passive acceptance; after all the both in ourselves and transcend Kingdom of Heaven as experienced both in Christ ”. here is won by the violent! But the Merton began with this resolve The understanding of the true self, only violence that will win it is the but gradually came to be aware of all that is, entered into him . He violence of love that breaks through that the path to union and com- wrote that he had come to the East the blocs humans construct and the munion began with dissolution of to seek the “great compassion”, resistances humans use to hide from all dichotomies within the self . One whose face is Christ — the image of their God . This is the way to union must enter into the experience of that God whose centre is everywhere within and without the boundaries the other — beginning with conver- and whose circumference is nowhere . of the self and beyond . Poets and sation . If the dialogue is to remain Here, through the serene statues of mystics have known this intuitively . open, however, questions such as Buddha and his disciple, Merton Merton quotes W . H . Auden speak- the following must be asked: How entered into the experience of the ing of the same search: does a Protestant Christian, for other most truly . “He is the Truth example, experience Christianity? His legacy to us is the invitation Seek Him in the Kingdom of Anxiety. This is not an attempt to learn to union and communion through about other religions but rather an the acceptance of our experience, You will come to a great city extension of Merton’s own belief through the dissolution of all dichot- That has expected your return for years.” that in the last analysis we must omies within ourselves and through Spiritual experience is to be trust our own experience of God . the willingness to enter into a deep reflected on so that its truth can It is not a letting go of one’s belief understanding of the experience of be tested and so that it will deepen system but a both/and . For Merton the other . Definitely a mountain continually and find its expression in experience holds ultimate truth for worth climbing! n life . Growth in love reveals the truth each one . of any spiritual experience . Colleen O’Sullivan is a Sister understanding the true self of St Joseph who ministers as a beginning new conversations At Polonnaruwa, Sri Lanka, ten days spiritual director, retreat guide and Merton’s search for union with before his death, he experienced a art therapist in Sydney. the other began with dialogue depth of clarity which moved him with other religious groups and beyond the shadow and the disguise .

11 Tui Motu InterIslands March 2015 nonviolence principled nonviolence

This article compares and contrasts principled and strategic nonviolent social and political movements. Strategic nonviolence has often proven effective in overthrowing corrupt regimes. But for radical transformation of such regimes only principled nonviolence can be truly effective.

Kevin P. Clements

nalysing why individuals, enemies; Hindus and Buddhists to strategic nonviolence . Some critics groups, movements, organisa- observe the oneness of all things and refer to this perspective as “nonviolence tions, and nations resort to not harm life; Taoists and Confucians light ”. This is a little unfair since many (directA or indirect) violence to satisfy reinforce a search for harmony as a uni- of the people who engage in strategic their interests and needs is a key focus versal truth principle . All of these reli- nonviolence often exhibit considerable of those engaged in peace and conflict gious traditions highlight the value of courage when confronting oppressive studies . Analysing individual, group, principled nonviolence . Nonviolence is regimes and deep-rooted injustice . The movement and national alternatives a way of both understanding and living reason it is considered nonviolence to violence has not, however, received “truth” in the face of the physical, psy- light, however, is because it does not anywhere near the same amount of chological and moral vulnerability that demand a commitment to personal attention . This is partly because vio- flows from each one of us living in the pacifism or a nonviolent lifestyle . lence is assumed to be more interesting company of others . Strategic nonviolence simply asserts and newsworthy than nonviolence; but that physical violence is too costly or it also reflects the fact that even in the principled nonviolence impractical; it is seen as an effective rich discipline of peace and conflict Principled nonviolence is based on method or tool for generating politi- studies we tend to be much more con- a rejection of all physical violence . It cal change . Instead of asking what is cerned with pathology than cure . rests on a willingness to suffer instead right it asks what will work? Strategic of inflicting suffering; a concern to nonviolence is a means to an end rather why choose nonviolence? end violence and a celebration of than an end in itself . Successful strate- One of the reasons for the relative the transformative power of love and gic nonviolent movements, having neglect of nonviolence is that there is no compassion . Nonviolence is seen as overthrown repressive regimes, are will- word which adequately explains what an outward manifestation of a loving ing to utilise the coercive power of the it is all about . Is it an ethical belief, an spirit within each one of us . Principled state for their own political purposes . attitude, a tactic or a strategy, or all of nonviolence seeks to love potential In doing so they often become fatally the above? What has motivated people enemies rather than destroy them compromised as was the case in Egypt, in the past to choose nonviolence and and promotes nonviolent peaceful Palestine and Syria . what motivates people in the present to means to peaceful ends . Its preferred The main concern of strategic, choose nonviolence in response to life’s processes are persuasion, cooperation pragmatic nonviolence is to resist many dilemmas? Why in the second and nonviolent resistance to forceful oppression, build mass-based move- decade of the 21st century has there coercion for political purposes . ments, and ensure that they are been an upsurge of both academic and This principled nonviolent tradi- effective instruments for waging a political interest in nonviolence? tion has over the years given rise to range of political struggles . Because of There are many answers to all these the Civil Rights Movement in the this philosophical position, strategic questions . In the first place it is clear United States and fuelled many of nonviolence focuses a lot of attention that within most major religious and the principled nonviolent political on articulating and promoting a wide philosophical traditions nonviolence is movements of the 21st century . It has range of nonviolent protest tactics; the viewed as a superior way of living — been successful, for example, in places withdrawal of cooperation or noncoop- something to aspire to . These religious like Poland, the Philippines and many eration (with private and public sector traditions developed what is known countries in the former Soviet Union . actors) and the tactics and strategy of as “Principled Nonviolence ”. This was civil disobedience to unjust customs, and is seen as more virtuous than the strategic nonviolence norms and laws . old warrior traditions . Christians, for The second understanding of nonvio- The good news is that strategic non- example, are enjoined to love their lence is what is known as pragmatic or violence has proven effective in civilian

12 Tui Motu InterIslands March 2015 that if he could discover what gener- ated deeper compassion this “truth I oppose all force” would prove more compelling violence because than brute force . He believed in living the good it does is each day with truth, justice, patience, always temporary, compassion, courage, and loving kindness as his companions . These but the harm it are the values and concerns that most does is permanent. principled peace advocates promote . This is a much more radical commit- ment than simply looking for effective – Mahatma Gandhi political tactics . Gandhi’s use of the ancient Hindu term Ahimsa (which means not injuring or harming anyone resistance to oppression . The bad news rational choice for particular political in thought, word or deed) actively is that many of these successful exam- ends, rather it is a way of life and being . promotes universal well-being for all ples of pragmatic nonviolence have not The challenge is how to hold the prin- species . This means a radical respect for proven so successful over the long haul . cipled and strategic in tension . the environment and all species, what Many have come to power, e g. . The If we take two examples of prin- Gandhi calls Savodaya or justice for all Muslim Brotherhood in Egypt, but cipled nonviolent action — e g. . the creatures . It also involves a commitment have refused to grapple with many of Indian Struggle for Independence to what Gandhi called Swaraj or self the deeper sources of both direct and and the United States Civil Rights rule, where we assume full responsibility indirect violence and have wittingly movement — it is clear that analysts for our own behaviour and for decisions and unwittingly perpetuated popular and activists in both movements were on how to organise our own communi- preoccupation with state power, poli- as concerned with the peaceful conse- ties . It stands in radical tension with tics and coercive agency . quences of their processes as they were what we might think of as dominatory with the outcomes . They felt uneasy politics . Finally it is based on Satyagraha nonviolence as a way of life with processes that did not accord as or nonviolent revolution, which is This is why I wish to argue that prin- much respect to their opponents as aimed at turning foes into friends and cipled nonviolence is an imperative to their followers . Because of this they intolerance into hospitality . This is very and not an optional extra . Principled subjected their politics to much more different from mass-based social and nonviolence is capable of embracing radical scrutiny than those that are political movements which assume that all the tactics and strategies of strategic opportunistically nonviolent . If our regime change will solve the problems nonviolence but it always maintains a goal is to be in peaceful relations with of human coexistence . It is aimed at critical wariness of the monopoly of fellow human beings at all levels and continual nonviolence, unleashing violence at the heart of every state . Like in all sectors through time then this is virtuous cycles from multiple small acts strategic nonviolence it encourages the a much more demanding proposition of goodness . development of grass roots capabilities, than simply applying nonviolence to All of these principles for a just but it is aimed at long-term rather achieve immediate political objectives . and peaceful life are a long way from than short-term solutions . It will work the short term considerations of the with the state when appropriate and strategic, pragmatic activist . They are a oppose it when it’s not . It derives its gandhi's philosophy of clear articulation of a living revolution, legitimacy from values that cannot nonviolence a daily revolution, a revolution that, be compromised . It does this by con- Principled nonviolence is aimed at by definition knows no end . They are tinual self-critique as well as a robust building radical cultures of respect, principles that give a radical edge to commitment to constant change for a dignity and peacefulness at social, personal and political transformation more just and peaceful world . It knows economic and political levels . It is not and the good news is that they have that simply overthrowing an unjust, seduced just by the political . It is based been embodied by many of the leaders repressive system is no guarantee of on giving practical recognition to what and movements that advocate princi- long-term justice and peace . I would call the politics of love and pled nonviolence . n The advocates of principled nonvio- compassion . Most principled nonvio- lence apply a principled rejection of the lence flows from Gandhian philosophy Professor Kevin Clements is the use of physical or emotional violence and is based on a daily practice to wage foundation Chair and Director of the in all personal and political life . They peace . Gandhi was always looking for National Centre for Peace & Conflict do not see nonviolence as a short-term the “truth” in relationships and believed Studies, University of Otago, Dunedin.

13 Tui Motu InterIslands March 2015 nonviolence re-forming the broken pot

The author reflects on her 25 years’ experience with Cambodian families from the time of the Khmer Rouge.

Joan Healy rsj

t is more than a quarter of a ourselves . “It was different yet the more violence? I have watched some- century since I first went to live same ”. “It is Cambodia ”. “It is our vil- thing different happening, watched it and work among Cambodian lage ”. “It is me ”. “It is out of shape ”. often . Mysterious grace . I remember Ifamilies behind barbed wire, held in “It is cracked ”. “Strange to say it, but meeting the Cambodian monk Maha a war zone, in camps along the Thai- that new shape is beautiful ”. “It can’t Ghosenanda who begged his people Cambodia border . Those detained do what it used to do ”. “It might do to clear the landmines from their here had survived the Killing Fields . something else ”. own hearts first and then led them Through the years since those days I have spent long times working and living in Cambodia and have been able to stay close to families I first met in that camp . There has been time to watch the friends I knew as refugees become grandparents and great grandparents — time to watch the many patterns of life that have followed their suffering . Even now I have chances to share their hospital- ity in Cambodian villages and towns . pot broken and glued again There is a sculptor who came to her audience carrying in two hands a terra-cotta pot of the kind used in vil- lages to cook rice over a charcoal fire and wearing black cotton pyjamas, the garb of those held by the Khmer Rouge during Pol Pot time . She lifted the pot above her head like a conse- cration . Nobody made a sound . She stretched out her hands and the pot shattered to the ground . All I heard was the breaking and the intake of Family returning to Cambodia after 11 years as refugees in Thailand. breath from the watchers . She sat on the mat among the broken pieces of living amid violence on a Dharmayatra walk — a pilgrim- pot, took a small tube of super-glue In Cambodia during this quarter age — through the battlefields with from one pocket and a ball of string century there has been violence after “every step a prayer” . I think of the from the other . She gathered the large violence . Civil war before the Killing poet Yeats who, after the brutal sup- fragments and glued them, tied string Fields, civil war after . The government pression of the Irish Easter Rising around the shape so that the glue led by Hun Sen for thirty years until the wrote: “All is changed, changed would set, then gathered shards and present has been brutal . This autocratic utterly … A terrible beauty is born ”. slithers piecing them into the gaps leader does not hesitate to send his Ka, a friend of many decades, of this new shape . Nobody moved . troops or his body guard or his military confides that though he has tried to Nobody spoke . It took an hour . Then police to fire on his own people . concentrate on a career in interna- she held it towards us saying nothing . What happens during violence? tional development he has to return Much later we talked among After violence? Must violence beget to living and working among people

14 Tui Motu InterIslands March 2015 who are poor and powerless in remote "There must be a way of acting that is villages — he cannot walk away from this . “They still suffer,” he says, “I thoughtful, that avoids bloodshed. There has know what it is like ”. been too much blood." Peau holds before her the memory of her brother lying face down in the dust being tortured to death by factions together, diverting violence . He nurtures their leadership deli- his Khmer Rouge captor while she This thoughtful young man, working cately because the military police are lay beside him, hands tied behind now in poverty-alleviation research, primed to fire randomly whenever her back . She manages a shelter for told me that this is not something that there is the slightest provocation . Only women who dare to bring before the his father chooses to do but rather this week there have been more deaths . court those who do violence to them . something he must do . Nee will not “Undisciplined protest is like feeding be free while others are still oppressed . a crocodile,” he says . He knows these nonviolence passed on The younger son, the one born people and cares for them . There is a family who had nowhere after the camp, is at University now . safe to return when Site 2 camp was He knows these are dangerous times wounds of horror remain and wants to work for I have never had to suffer what Nee justice . He shows me a and Ka and Peau and other friends YouTube of a Phnom Penh have survived . Nevertheless some- protest: a bank of military times in the middle of the night even police, helmeted, booted, I, who have had such a protected life, holding a body shield in wake and return to troubled times . one hand and a baton or I am back in Site 2 Border camp . AK47 in the other, are Keing, who has been brought in advancing step by step from the battle-field sits on a piece of towards unarmed protesters blue plastic in a darkened corner of with placards . Some potest- a bamboo shelter, his eye-lids closed ers have no shoes . The dead across empty sockets . Keing’s father lie in blood . The arrested, and mother, brother and sisters died women and men together, in Khmer Rouge times . He honoured lie face-down on the road his army commander in place of with hands tied behind the father he had lost . He did not their backs . “Nothing to hesitate when, during the battle fear but fear itself,” he says . the commander asked him to crawl He has not yet tasted fear . ahead through a field . A land-mine Last year Nee took exploded; his limbs were intact but me to the north-west for not his face and eyes . In the battle- a meeting of indigenous field tent-clinic the medics removed people . The forest which his eyes . Day after day he waits for nurtured their culture, the commander; the commander where they have lived does not come . Tears flow down Keing, blinded in battle. for centuries, has been Keing’s face from the tear ducts at “grabbed”, cleared, sold the edge of his empty eye sockets . He emptied . Since I rent-shared a small and the land given as a 99-year-lease believes that his eyes could have been house in Battambang they came to to a rubber company . We squatted in saved . He feels my face and eyes . us — husband and pregnant wife, dust while we met them . Though it was his pain not my pain, their daughter and son and the wife’s “This is the most dangerous time . my heart cracked and came together in mother . I have known them like More and more poor people have a different shape, like that shattered family through the years as their own begun to claim their dignity . They are and glued-together cooking pot . n new lives took shape . All are marked ready to protest, to die ”. Nee tells me . by what happened before . “I can understand their anger . Some Joan Healy, Sister of St Joseph, co- The elder son, the boy born in the activists deliberately use the anger . But ordinates a Partnership Program to bring camp, has been to villages where his there has to be a way of acting that is newly arrived families from 17 different father, Nee, works . He has seen Nee thoughtful, that avoids bloodshed . ethnic groups into the community of St quietening an angry crowd, bringing There has been too much blood ”. John’s School in Melbourne.

15 Tui Motu InterIslands March 2015 16 Tui Motu InterIslands ImagesMarch by 2015 Joanna Paul and Juan Garcia Esquivel "Oh God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will lead. I will trust you always, though I may seem to be lost and in the shadow of death." — Thomas Merton

17 Tui Motu InterIslands March 2015 spirituality joanna paul's stations of the cross

The New Zealand artist, Joanna Paul, painted the stations of the cross in a semi-abstract style for the Port Chalmers' catholic church in the 1970s. The author gives an insight into why Joanna used this style and what she hoped to evoke in her paintings. Cynthia Greensill

s you drive into Port the University of Otago — Jeffrey in service to mark the first anniversary Chalmers your eye will pick 1977 and Joanna in 1983 . Art was of Ralph Hotere’s death; the second out the slate roof of the stone central in their lives along with bring- was at the request of Joanna’s family churchA of St Mary, Star of the Sea, on ing up their children; not always an to mark her birthday when the sta- the ridge . easy balance to manage . The couple tions were exposed for a week in Inside, the church is white with eventually parted and Joanna died in December 2014 . windows in geometric pieces of a tragic accident in Rotorua in 2003 . coloured and clear glass . There are Joanna had joined the Catholic simplicity of her paintings reminders that this church serves the Church in 1966 . When she settled in In his Art Beat column in the Otago people of an old port town . The lec- Port Chalmers in 1970 she became Daily Times in 2014 Peter Entwisle tern is a fishing boat’s anchor, an old friends with the local priest . Joanna commented: “Paul appears to have ship’s lamp illuminates the reserved wrote in her unpublished memoir, chosen to return to the simplicity of sacrament, the altar is mounted on Rooms and Episodes: “The small town the very earliest Christian imagery . a ship’s propeller and the paten used I saw in Jungian terms: the mirror of The figures are outlined in black . at Mass is a polished paua shell . This the soul . Eventually I painted stations There are few, though bold, colours . church has a sense of simplicity and is of the cross for St Mary, Star of the Much is left white, or unpainted . much loved by its congregation . The Sea at Father Kevin’s request . Bright, They are grouped in plaster diptychs stations of the cross hanging on the beautiful, simple, even childish or triptychs . Suffering is apparent but walls are reproductions of 19th cen- images with a consciously symbolic also much sympathy and empathy ”. tury works . But something different use of colour ”. Entwisle picked out some key ele- rests underneath them . Unfortunately the priest did not ments of Paul’s work . She used strong consult the parish adequately and black outlines . Such outlines are the joanna in port chalmers when finished the stations were not foundation of drawing seen in cave In 1971 two painters married in well received . Later other stations paintings of Lascaux to Mondrian this church . Both Jeffrey Harris and were hung over Joanna’s frescoes but and contemporary art . Colin Joanna Paul were living and working hers still remain underneath . McCahon, Joanna’s teacher, and in the area and subsequently each Recently Joanna’s stations have Georges Rouault used black outlines became Frances Hodgkins Fellow at had two “outings” . One was at a extensively in their figure painting . The black outlines also suggest the lead framework of stained-glass The Easter Story windows . They define the shapes and by Joy Cowley colours . Black becomes a character in With beautiful original colour illustrations its own right in the strong diagonals by Donald Morrison complementing Joy of the cross-shape . Cowley’s text on the story of Easter and what it means for us. The stress is on love symbolic use of colour and healing, on growing in prayer through Joanna chose colours resonant of the talking to Jesus, leading the reader to liturgical life of the church — green gratitude for “the wonderful Easter Story”. for ordinary time and creation, crim- $19.99 Published by Pleroma Press +$4.50 p/pkg son for martyrs, purple for prepara- Freephone 0508 988 988 tion and mourning, white and gold [email protected] for festive times, and the traditional 38 Higginson Street, Otane Central Hawke’s Bay blue of Mary’s robe and the sky . www.christiansupplies.co.nz In St Mary’s Joanna employed the powerful colours of purple

18 Tui Motu InterIslands March 2015 and red in her stations — colours as she reaches to touch him in a ges- already present in the church ture of connection and comfort . stained-glass windows . An exhausted Jesus, arms hanging, Joanna uses an arresting colour to is relieved of his burden by Simon of highlight Jesus . The bright orange of Cyrene . Then Veronica reaches from Jesus’ hair draws our eye to him — behind Jesus to wipe his face and “ginga” Jesus — and marks him out his image on the cloth is displayed from other figures in the narrative . below . Jesus is seen from above Artists have often used visual devices as the cross falls on him . Three to single out Jesus — a halo, shafts of purple-clad women of Jerusalem, light, brighter clothing . Joanna’s may with expressive faces and hands, one initially shock but it is effective . holding an olive branch, gaze at us Her use of white or unpainted and him . Jesus lies prone with the areas in the stations became a feature cross on top of him . Wavy force of her later painting and drawing . lines suggest the impact of his fall . Jesus’ robe is unpainted and the skin Jesus meets his mother We see his naked torso stripped of is left implied in the figures . Joanna’s garments — but not his face . figures are not tied to ethnic iden- The crucifixion station shows one tity . She leaves them open to inter- wounded hand in the foreground, the pretation so that we colour them head of the man with the hammer in with our historical knowledge and red on the purple ground, and Jesus’ preconceptions . She gives us space contorted body raised beside a ladder . to think our own thoughts and see Then comes the station with Jesus our own visions . relaxed in death . The diagonal of In his obituary for Joanna, Peter the cross is now white in the dark- Ireland commented: “Paul’s conversa- ness becoming the torn Temple veil . tion with the particulars of the physi- Beneath is Pilate’s inscription: “Jesus cal world was often conducted in the King of the Jews” . A heavy-eyed Mary great and potent silence of negative supports Jesus’s head as he is taken space — that apparent emptiness down from the cross . between lines of text, pencil marks or While in the last station some wads of colour is no less an active part artists show Jesus being placed in his in the formal dynamic than anything tomb or just an empty tomb, Joanna positively marked or made . Herein leaves us with a puzzle . The central absence becomes presence ”. The sta- Veronica wipes the face of Jesus image is placed on a green and blue tions are an early example of this . background edged in black and white In them Joanna’s images are spare, peeled back suggesting a cave . Is it a stripped of much detail . She brings tree or an irregular seven-branched her film-maker’s point-of-view to the menorah? Is it a resurrection image — images — full frame, medium shots, a tree of life, in contrast to the death close-ups, bird’s-eye view . This gives a tree we have followed? Its ambiguity sense of movement and heightens the makes us work . drama of the story . With her stations Joanna gave St Mary's an offering of her faith, her the journey unfolds artistic skills, and sensibility grounded The essentials of the passion narra- in art history and literature . Now that tive are present . Jesus stands before Lent is here could the frescoe stations a detached Pontius Pilate beside him be shown again to allow her works to a jug of water for hand-washing and evoke the meaning of Jesus’ journey to the Emperor’s portrait — suggesting death in our time? n where Pilate’s loyalties lay . Jesus is seen from the back taking hold of the Cynthia Greensill is a teacher, writer The last station cross . He struggles under the falling and gardener living in Dunedin. weight of the diagonal cross . He has [Photos: Mary McFarlane] an intimate moment with his mother

19 Tui Motu InterIslands March 2015 reading mark ecologically an ecological reading of the gospel of mark The author explores Mark 1:29-39 in this second article in the series. Elaine Wainwright

e began our ecological elements in the gospel narrative and previous narrative in 1:28 and the reading of Mark’s gospel to allow such attentiveness to make opening of 1:29 . The reader then by focussing on the us alert to the materiality of both the encounters the complexity of mate- Wmessage of Jesus: repent . The call to human and other-than-human that rial spaces woven into this narrative: metanoia invites us to change our constitute our own lives and in which Jesus leaves the synagogue and the perspective, our way of seeing . As we seek to live the alternative vision activity there and enters a house, a ecological gospel readers we look “for of the basileia of God . house whose materiality of wood and with” the human characters, and stone are intimately related to the holy characters and presence, emphasis on "time" and the human community . The house is and the habitat . Further we explore "place" identified as belonging to Simon and these three in intimate relation- Mark 1:29-39, the focal text for this Andrew . James and John are among ship, and through a new lens of month’s reflection, turns the reader/ the human characters in this scene . interconnectivity . listener to time, as the text opens The basileia ministry of Jesus takes An important phrase at the with the favourite Markan phrase place in time and space/place with all beginning of Mark is “the kingdom” "and immediately" . (It occurs 12 the materiality and interconnectivity — the basileia of God — the core times within the opening chapter: of these . of Jesus’ teaching (1:15) . For the 1:3, 10, 12, 18, 20, 21, 23, 28, 29, Markan community, basileia would 30, 42, 43 .) There is but the space dis-ease upsetting the space have evoked the oppressive Roman of a breath between the close of the But there is dis-location or dis-ease Empire with its power over land, its material or Earth resources, and its people . However in the gospel the image functions metaphorically as an alternative to Rome . Basileia is God’s dream for the universe — for the Earth community in the universe and all the more-than-human making up the universe . focus on habitat By being attentive to habitat we will notice the locations named, such as the wilderness (1:4, 12), the Jordan River (1:5, 9), Galilee and its sea (1:14, 16), and one of its towns, Capernaum (1:21) . They are not merely backdrop to the story but for the ecological reader they are encoded in the text in all their mate- riality (water, dry earth, built envi- ronment — stone and wood to name but some) . They are the "stuff" of our lives, the "stuff" without which no gospel story could be told . We are invited to engage with Painting by Brittany Oughton, Auckland these and many other such material

20 Tui Motu InterIslands March 2015 in this space . We read that Simon’s mother-in-law lay sick with a fever . In the ancient Hippocratic medicine of the first century world, fever was seen as the cause of many illnesses, rendering the materiality of the human body out of order . The body of the woman and also the social structure of the household with its gendered roles characteristic of first century Palestine, are disrupted by the illness . When Jesus is told about this disruption to body and society, he reaches out and takes her by the hand . The human flesh of Jesus touches that of the woman and the fever leaves her . Both the healer and the healed touch and are touched in the mutuality of flesh meeting . This is a characteristic of the healing that shapes Jesus’ proclamation of God’s The Healing of Peter's Mother-in-law, by James Tissot [Brooklyn Museum] transformative dream . Both sickness and demon possession are continues to locate each new story restored to ministry seen within the worldview of the first in time — and here the reference is The final phase of this short healing century . Sickness manifests as dis-ease extended . Not only does the narrator narrative encodes in the text the or a lack of right material relationships tell us that it is "in the morning" but complexity of the social relations within the body . Demon possession amplifies this with the phrase "a great in the household . Many interpret- shows as a lack of right relationships in while before day" . As well as in time, ers will read, "and she served/was the space between the human/sublunar the scene is also explicitly located serving him" as a restoration of not realm of the cosmos and the superlunar in place — "a lonely place" . The only the body of the healed woman realm of the heavens . This was the shortest phrase in the sentence is the but also the gendered structure of space inhabited by demonic powers in last — "there he prayed" . Habitat, the society — the woman takes up the Hellenistic world-view of the first human and holy are engaged in right her household tasks . The verb "to century . Demons were considered "out relationship . serve" is diēkonei and it is written in of place" when they inhabited human As this section of Mark’s open- the imperfect [she was serving them] persons or the sublunar realm . ing chapter draws to a close, Jesus indicating that this restoration began A very different cosmic world- is presented as going throughout all in the past following her healing and view as well as health-care system Galilee . This locates him in place that it continues on into present and inform us today and the gospel can both generally and specifically — he possible future . This verb is used to invite us to explore both of these is preaching in synagogues . Both the describe Jesus’ own ministry (10:45) . more deeply as they shape our read- material and social realities continue It is also used to describe the min- ing of the gospel . The ecological to be evoked in Mark as Jesus "is cast- sitry of the women of Galilee who reader encounters restoration of both ing out demons" . followed Jesus (according to the text the materiality of human bodies and In the coming month perhaps as "disciples" 15:41) . Restoration of the sociality of human relationships as we read this gospel we could give bodies, social relationships and struc- as signs of the new basileia dream for greater attention to the relationships tures establishes the new basileia that Earth and Cosmos . of time, place, the holy, the human Jesus proclaims . Verse 35 may have been read and social interactions in the stories n. traditionally through the interpre- sickness and demon tive lens of the holy — Jesus, who is Elaine Wainwright, a Sister of Mercy and possession named "son of God", goes off in the scripture scholar, recently retired as the Time continues to characterise Jesus’ early morning to pray, to maintain his foundation Professor of Theology at the basileia ministry — the evening of the relationship with the Holy One . The University of Auckland. She continues to very same day the people bring "all" who attentive ecological reader will note, research and write. were sick or possessed with demons . however, that the Markan narrator

21 Tui Motu InterIslands March 2015 synod on family pope francis – anna speaking

The author writes an open letter to Pope Francis as he prepares for the Synod on the family in October. Dear Pope Francis Anna Holmes hank you for enabling hope in couples to change from being “me” and each night to feed him . the church and in the world . “possession” focussed to being “us” and Perhaps at the synod you could ask Your clear message of God’s “family” focussed . the participants to set their alarms for loveT and compassion for all people It is a particular challenge to believe 2 00am. and 4 00am. so that they could has never been more needed . This is that faithful, life-long love is possible in see how exhausting caring for an infant particularly so for the Ordinary Synod a world fixed on the new and exciting, is . Their mothers need support from of Bishops on the Family later this year . where if something is not to your liking caring partners and families . Contemporary families come in you are encouraged to get rid of it . Such many forms — traditional families, love is not about a once-and-for-all wed- families with youngsters one parent families, blended families, ding vow . It demands daily acceptance Having several young children also couples living together, divorced and and forgiveness . After nearly 50 years of makes life very busy . I recall once having remarried couples, same-sex couples, marriage I can say it is about total self-giv- one child setting the table, another fetch- mixed-race families and mixed-faith ing and other-receiving — a pure gift that ing the eggs and the third doing spelling families . Most couples live together cannot be manipulated or demanded . homework, while I was making a cake . before marriage as a result of the The eldest came in very excited from demand for social, political and sexual families with babies the hens: ”Mummy, I saw the rooster freedom beginning in the 1960s . Children provide a further challenge . putting the little things into the hen that Families often move to seek work, They need the total human presence make the chickens grow ”. She had just or a place to live in peace . This may of their families so that they can learn had a Growth and Development film leave the young without support and to be present to themselves and others . at school . “Mm,” I replied scraping the the old feeling isolated and lonely . Noisy toys, televisions, computers cake into the tin . As I put the cake into Many grandparents are parenting or other technology cannot replace the oven she asked: “Is it the same with second time around as they support human voices and touch . people?” Distracted, I replied: “Yes ”. their children whose relationships have Last month I stayed with my great- Immediately she was right beside me . broken down . grandson Luca and his parents . At “Well, I’ve never seen Daddy jumping In today’s materialist and indi- seven months old he requires watching on you and clucking!” vidualist culture the decision to marry all the time he is moving around, needs is made only after long thought and feeding night and day and demands a families with adolescents negotiation and is often about a wish hug about every ten minutes . Given Mid-life for parents coincides with to have children . When both partners these he is a delightful happy baby . His adolescence for their children and for have to work to survive it is hard for mother is a bit short of sleep, being up both it is a time of change . Parents have to allow children to make life decisions while being there to support them — despite mistakes . Adolescents need space to grow as independent, respon- sible adults . Support for families at this stage is important . It would be good if the church provided such support . Older age is also a time of change . Some couples are left widowed, others find retirement provides new chal- lenges . This can be a rich and wonder- ful time if the couple have come to terms with life changes and found new ways of connecting with family and community .

22 Tui Motu InterIslands March 2015 hope many will respond to the questions and that the Vatican will publish the results of the consultation . It is important that the results are shared widely for controlling the access to information is about power not pastoral care . The responses to the Extraordinary Synod were not all published . Our world needs to understand the importance of the pastoral care of all families . Those who marry are making a statement of faith — they deserve all the help they can get . The teaching church needs to listen and be present to families . Not just to those who seem to be able to live up to the ideal but to all struggling in the process . Jesus came for everyone . Finally it seems important to mention that the church family also has similar stages of growth . Pope Francis you have already raised the issue of too much clerical control, ambition, materialism and oppression by some priests at the expense of mercy and love . Please remind your bishops to look at this in their dioceses because there are questionable biology? still parishes where the priest believes it his divine right to The Questions sent out for the coming Synod include one order everything without consulting his parishioners . on the transmission of life in the 1968 encyclical Humanae In conclusion I pray with Job: “Oh, that I had one Vitae (HV) and quotes from Familiaris Consortio (FC) on a to hear me!” number of occasions . Both these documents forbade contra- May the Synod focus on the real needs of families at ception but have much that is good to say about marriage . all stages of family life . May it work with families and Their understanding of human reproduction was inaccurate . support them . HV states: “Every marriage act must remain open to Blessings and hope for a peaceful and fruitful Synod . n the transmission of life ”. Even without contraception most intercourse cannot transmit life because female fertility at Anna Holmes is a former GP and hospice doctor ovulation lasts only 12-24 hours . FC says: "The choice of the and now assists in the clinical formation of natural rhythms involves accepting the cycle of the person, medical students in Otago. that is the woman …” But it is the continuous fertility of the man that imposes the need for abstinence . Nowhere do these documents talk about the effect of pheromones — smell hormones — that attract the couple to each other particu- larly at the time of ovulation, when conception is most likely . Most couples ignored the forbidding of contraception in HV. Some left the church as a result of it . The ban was intro- duced just after the contraceptive pill was developed, at a time

of fear of the overpopulation of the world and when women Far Louise were becoming able to develop careers . It was the first time that church teaching had been widely ignored . Contraception Addressing the is now seldom discussed, for many priests and bishops know it causes of poverty Advocating is couples who make the decision . against injustice Supporting marriage ­– mystery of love emergency relief Marriage is a complex harmony of growth, pain, joy and reconciliation and no more easily defined than any other Evangelii Gaudium: mystery of the love of God . It is the responsibility of married Joy of the Gospel couples and those working in the pastoral care of marriage and family to develop and enrich the theology of marriage in dialogue with the teaching church . There is a particular need To make a donation, visit us online for listening to the voices of women . at www.caritas.org.nz The preparatory document and questions now available An appeal on behalf of the New Zealand Catholic Bishops Conference. for the Synod are an opportunity to start this dialogue . I

23 Tui Motu InterIslands March 2015 young voice discovering myself in samoa A struggle with an assignment leads the author into an unexpected experience and a new awareness of the issues confronting small island states. Susana Suisuiki

n Samoa, the place considered to change, pollution and natural disasters, Major Groups and Stakeholders, be the sacred centre of the Pacific, and as well, social issues including the Renewable Energy, and Private there is an ancient proverb: “E needs of women and children . Sectors . The aim of these forums was leleI le toloa, ae ma’au lava i le vai.” It A few weeks later I was whisked to generate plenary discussions for means no matter how long you leave onto a plane to Samoa with a better the main conference . home, you will always return . plan for my assignment . Also I felt The proverb perfectly sums up this trip was a personal quest in working together essential the professional/personal experience increasing my knowledge and solidi- Since my focus was on women and I had in Samoa, working and partici- fying my own cultural identity . children, I attended those forums . I pating in the 2014 United Nations learned that according to the UN, Third International Conference welcome in samoa sustainable development requires nine on Small Island Developing States The sights and sounds in Samoa were major groups to work together . These (SIDS) . The proverb is also a testi- buzzing as the people prepared to are women, children and youth, indig- mony to how I, having been born welcome all nations to their humble enous peoples, NGOs, local authori- and raised in New Zealand, learnt to home . As tourism is one of the key ties, workers and trade unions, business be a Samoan in Samoa . sectors in Samoa’s economy there were and industry, scientific and technologi- In one of my university papers in plenty of festivals and celebrations . cal community and farmers . As each of 2014, we had to undertake research The main coastal road was decorated these groups plays an important role in and work within an organisation that with flags and banners reading: society they each bring their own level was aligned with our interests and “Welcome to Samoa SIDS delegates!” of expertise and knowledge to address- values . Originally I wanted to work Leading up to the official opening ing their issues . Each group is needed in an organisation that looked after of the conference, the UN offered pre- to inform the whole . survivors of abuse, mainly women conference forums covering Youth, I became intrigued at how and children . This led to a conversation with my aunt in whom I confided about my assignment . To be quite honest, I was stuck as to where I would start . I was already feeling as if I was failing my paper before I’d typed a single word! However my aunt told me that a former school friend of hers had asked whether she would consider coming to Samoa to participate in the SIDS Conference . The conference focussed on 52 small island nations located in three regions: the Pacific, Caribbean and AIMS (an acronym for Africa, Indian Ocean, Mediterranean and South China Seas) . These island nations have unique vulnerabilities and characteristics as they pursue sustainable development . They are all looking to find ways to meet the needs of the present without robbing future L-R: Bernadette Pereira of PACIFICA Womens Inc, Susanna Suisuiki generations . They face a range of envi- and Nele Leilua, Samoa NGO consultant. ronmental problems such as climate

24 Tui Motu InterIslands March 2015 environmental and social issues were affecting SIDS people nearly every year . I felt empathetic as well as sor- rowful hearing of real life tragedies primarily caused by natural disasters . Although I’d briefly touched on these issues at college, I hadn’t realised how severe the effects were until I heard the raw accounts of the volunteers working within aid organisations . The 2009 tsunami that struck Samoa’s southern coast has been etched as one incident in Samoa’s dark times . More than 100 lives were lost and village homes and churches destroyed . From dawn to dusk volun- teers dedicated their time to restor- ing livelihoods and hope . Although through genuine and durable partner- markets are women and girls who rely businesses and tourist activities ships” was expressed in dancing, song on selling their vegetables for income . around the area have resumed, the and oratory, showcasing the richness Unfortunately 55 percent of them local villagers still fear the sea . The and essence of Samoan culture . faced harassment and violence on a sea which was once their plentiful During the conference I met a regular basis . To avoid these situations friend had come like a thief in the matriarch from Fiji who had worked women forced themselves to sell their night . Not only was I made aware as a market vendor her whole life . goods next to busy roads, sewerage or but it made me re-assess the direc- This was the life she knew and work- rubbish dumps — making a health, tion I was heading towards after ing in the market provided the means safety and social issue . finishing my studies . How could to give her children a greater future . I returned to New Zealand a dif- I contribute to the betterment of Today she is a proud mother and ferent person . I came to Samoa filled SIDS and their peoples? grandmother, as most of her descend- with uncertainty and when I left, I ants either work as business owners had an abundance of joyful memories, the cross, a life of service or have sought higher education . I a renewed spirit and purpose and a The homily at the Sunday Mass, a prel- asked her what kept her going at the deeper cultural identity . I still think ude to the opening of the conference, markets and she replied with a smile: about what it means to lead a life of struck me . I heard that as disciples of “God’s plan for me ”. service . The life I thought I had wanted Christ we must learn to take up our would involve working in a corporate cross if we are to follow Him . It is not practical outcomes company, writing press releases . Being to say that carrying the cross would Some commitments and action plans “ethically sound” with community mean enduring great or small tribula- outlined in the document produced matters would be limited to corporate tions of life to please God . Rather by the conference particularly excited social responsibility . However that has taking up the cross means to lead a me . One was a project where the drastically changed as my ignorance life of service . From my perspective British High Commission brought led to me realise how vulnerable life the message of taking up the cross led biogas to a rural village in Samoa . is for people of SIDS . What was sup- me to believe that my presence at the Instead of relying on expensive, posed to be an assignment focusing on conference was no accident . It made imported fossil fuel which con- women's and children’s rights became me rethink . I could see that service tributes to air pollution, biogas is a instead: “Sustainable development for in the work of aid volunteers in the renewable energy made from organic small islands — is it too late?” n aftermath of the devastating tsunami . waste and local plants . Also I could see a life of service playing In relation to our country, New Susana Suisuiki, a proud out in my own life and the direction Zealand’s Foreign Affairs and Trade New Zealand-born Samoan, has a I was planning to take seemed more Ministry contributed $7 million in Bachelor of Communication Studies. comfortable and secure . aid towards a project entitled “Safe She is a youth leader in her parish. She Little Samoa officially welcomed Cities in Port Moresby, Papua New hopes to establish a mini-web series using the big world of UN delegates at the Guinea” . The aid would refurbish Port social media to educate youth about opening ceremony . The Conference’s Moresby’s markets . Eighty percent environmental and social issues in the theme: “Sustainable development of the vendors in the Port Moresby Pacific region.

25 Tui Motu InterIslands March 2015 scripture gifts of soil and wheat “… unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit …" John 12:24

Fifth Sunday of Lent – John 12:20-33 Kathleen Rushton

ast month’s scripture reflection wheat depleted the soil . It needed to highlighted how Jesus’ inher- be grown in a crop rotation cycle and ited belief in the gift of the land with other measures for restoring soil Lwas the backdrop to his role in God’s fertility . The cycle of the seasons — the call . The grain of wheat image in John death and renewal of nature — was is an example of how his imagination a basis of local fertility and mystery was grounded in the natural world and religions, associated with the death the human struggle with it . and rising again of a god . Many who first heard this image In her recent book, Fields of Blood, would have known that wheat is listed Karen Armstrong traces how settled in God’s promise — “a land with agriculture introduced institutional or flowing streams, with springs and structural violence as elites began to underground waters welling up in hills control land and force others into sub- and valleys, a land of wheat and barley, jection . As Thomas Merton pointed of vines and fig trees” (Deut 8:7–15) . out, all of us who have benefitted from A rich scriptural tradition associ- this systemic violence are implicated ates God and creation . The prologue in the suffering inflicted for over five of John inserts Jesus into this scriptural thousand years on the majority of tradition: “In the beginning was the family of grasses which evolved some people and, I add, the Earth . Word . . All things came into being 50–70 million years ago and from through him . ”. (1:1-3) . which, about 20 million years ago, harvest imagery In cosmology at the time this came the sub-family which includes The grain of wheat image is found in gospel was written, the word for “all wheat . The story of its ancestry is the gospel section which begins with things” (panta) was one of the terms complex and includes gene flow from two scenes: disciples networking to used for what we understand to be the wild cereals . provide access to Jesus (12:20–22); the universe . While this image of the grain The earliest evidence that hunter- sayings of Jesus to those brought to him had rich connotations for those versed gatherers collected and used this (vv 23–26). and then two public prayers in Scripture, it was a familiar natural grain’s ancestors is on the southwest- of Jesus (vv 27–33). . The wheat verse image which also resonated with those ern shore of the Sea of Galilee about has signals which alert the reader to sig- who did not share that tradition . 19,000 years ago . The domestication nificant threads in this gospel . The verse of wheat took several thousand years begins with: “Amen, amen I say to you gift of long processes as in many locations spike, grain and . ”. (Jerusalem Bible in the Lectionary Imagine you are holding a grain plant size evolved to enable cultivation has: “I tell you, most solemnly . ”). of wheat in your hand . Take time . some 5000–10,000 years ago . highlighting the authority with which Consider its size, shape, colour, For agrarian peoples, the repetitive Jesus was accustomed to speak (used 25 texture, its potential for new life, its organic nature of processes of planting times in John) . Demands for disciple- journey from the soil to your hand . and harvesting, grinding and milling, ship begin with “unless” and preface This gift of Earth evolved through baking and cooking were linked inex- rites of transformation: the grain dies long processes . Some 3 9. billion years tricably to the natural world . In all that it might live and bear much fruit ago, for example, photosynthesis this, God is in some way present and, (also 3:3; 8:24; 13:8) . emerged; 335 million years ago the too, is present in the organic processes In the Scriptures, the image of harvest first forests emerged; 114 million years of the cosmos which are controlled by is used for several aspects of God’s ago flowers evolved with their colour, the other-than-human . intervention in the world . One related perfumes, nectars and seeds . Life was hard in the face of to John is when “the harvest” comes, This grain is descended from the drought and famine . Farmers knew God will gather, redeem and heal God’s

26 Tui Motu InterIslands March 2015 scattered people (Isaiah 27:12–13) . in humility, a word derived from the of death and resurrection to finish Harvest is evoked in three images by Latin humus, referring to earth, soil the work of God . He proclaims on the gathering and bearing of fruit . The or ground . Humble, then, may mean the cross: “It is finished ”. (19:30) The grain of wheat could bear “much fruit ”. “from the earth”, “down to earth” or scattered people in the image of the The vine and branches image refers to “grounded ”. God hears the groan of harvest are gathered: “And I, when I “fruit” (Jn 15:2, 4, 5, 8, 16) . The fields, creation, embraces the world of all am lifted up from the earth, will draw which Jesus declares are ripe for har- living creatures in the incarnation and all people to myself ". (12:32) vesting even though it is four months the cross, and promises re-creation in Mission is the work of God, the away, have a reaper who is “gathering the risen Christ . In Jesus’ resurrection Son and the disciples as shown in Jesus’ fruit ”. John’s community are reapers of evolution reaches a new stage . prayer of Jn 17 . All three parties are a harvest sown by Jesus (4:35–38) . The transcendent God enters involved in “the drawing” of people into the evolutionary process in the (6:44; 12:32; 21:6, 11) . This is also down-to-earth god unimaginable nearness of a down- suggested in 15:16: “And I appointed Now in this UN International Year to-earth, grounded God, imaged you to go and bear fruit, fruit that will of Soils, hold a handful of soil . Take by the imaginable grain which falls last, so that the Father will give you time . Touch and smell the soil formed to the ground and is separated from whatever you ask in my name ”. by endless cycles of the weathering of all in which it lived previously . The How does the down-to-earth image rocks and necessary for all ecosystems . same act is on one side a sowing and of the grain of wheat bring me to greater Into soil the grain of wheat falls . Jesus, on the other side a falling and dying . awareness of the gift of the Earth? How the self-revelation of God in our world The Unshakeable One is shaken . does this image help me as a disciple to became "flesh" (1:14), a term which Jesus’ whole being (soul) is “troubled” enter into the evolutionary process of includes all living creatures . (12:27 cf . 13:21; 11:33–34) . In the Jesus’ death and resurrection? n The Holy One in embracing mate- Johannine agony in the garden, Jesus riality enters into the evolutionary prays to be saved from “this hour” Kathleen Rushton rsm is process of becoming, in which death is and then praises God . He is affirmed a scripture scholar working in an integral part . God is with creation by a voice from heaven (12:28) . Jesus adult education in process, in evolution and is revealed enters into the evolutionary process in the Diocese of Christchurch.

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27 Tui Motu InterIslands March 2015 book reviews how canon law works hokitika's gift to the Canon Law in Action churches by Brendan Daly God knows where they St Paul’s Publications, 2015. come from! Four faith Reviewer: Patricia Hannan op stories from Hokitika rendan Daly is Principal of by Allan Davidson, Steve Lowe, Good Shepherd College . Ted Schroder, Richard Waugh He is an experienced and well-qualifiedB canon lawyer, lec- Published by the Kynaston turer and teacher . Charitable Trust with Craigs This book is much more than Design & Print Ltd, 2014. a pastoral handbook for canonical Reviewer: Garth Cant matters . It is an historical study of where, when and why certain norms f you started life in a small town, and processes arose in the Church then moved to larger arenas, God and how these practices have devel- Knows Where They Come From! oped over centuries, as the Church Iwill resonate with you . If your life has has expanded globally into different been interwoven with Ted Schroder cultures . It is also a spiritual guide for in the Episcopal Church in the USA, those in ministry . with Steve Lowe in Rome or Timaru The opening anecdote for examples from various countries of North, with Richard Waugh in the Chapter 1 illustrates simply the dif- different ways of addressing matters . Wesleyan Church or aviation his- ference between canonical theory He does not make simplistic claims . tory, or Allan Davidson at St John’s and practical reality . It is a lively story He admits that in a difficult pastoral College in Auckland, this book will which gets our interest immediately situation, canonical norms cannot delight you . and sets the style and tone for the solve all problems . Ted Schroder grew up in the rest of the book . Each chapter, based The book preface is by canon Central Hotel, went to Hokitika on wide-ranging research, gives the law professor, Frank Morrisey OMI DHS, and was part of All Saints history of how a current canonical from Saint Paul University, Ottawa . Parish . His journey into priest- prescription developed originally and Morrisey praises Daly’s clear, legal hood took him across the Alps to has been shaped by time, the 1917 explanations and gives special men- Canterbury University, then across Code, Vatican II Documents, the tion to the contexts in which these the world to Durham University . 1983 Code and recent, authorita- are presented . He writes “ . . in the From there he became Dean of tive interpretations . This is followed life of the Church, the juridical has Christian Life in Gordon College, by commentary by well-regarded no place if it is not related to the Massachusetts . Most of his Ministry canonists, and then a return to the spiritual and pastoral dimensions of has been in the Diocese of Florida . underlying scriptural and theological ministry, all of which have Christ as Now, in active retirement, he is principles, and a pastoral reflection . their primary focus ”. This aspect of host and chaplain at the Amelia There are frequent quotes from Daly’s book is particularly helpful . Plantation Chapel in Florida . recent popes, including Pope Francis . This book will be valuable to Richard Waugh’s Dad came to The emphasis is not so much on anyone with an interest in Church Hokitika as Chief Pilot and Engineer legalities, though these are presented history and life, and particularly to for West Coast Airways in 1958, clearly, but on the spirituality of a all those in pastoral ministry . n flying in and out of South Westland . living faith . The Waugh family were part of The book gives examples and ques- St Paul’s Methodist congregation, tions arising from the lives of ordi- served by a succession of young, nary Catholics faced with situations enthusiastic, probationer Ministers . that don’t fit the rules e .g . Chapter Wesleyan theology and aviation 6 is entitled, “Refusing Sacraments”: stories have shaped Richard’s iden- Another Name for Driving People tity . He now leads the Wesleyan Away from the Church . Daly gives Methodist Church in New Zealand

28 Tui Motu InterIslands March 2015 film review hokitika's gift to the bloody road to freedom churches Selma King directs events in Selma like Director: Ava DuVernay a military campaign; if his opponents Reviewer: Paul Sorrell want to play hardball, then so will he . A visionary but also a realist, like a general his engrossing biopic is based in the field he understands that early on a single key event in the losses are necessary to secure a final vic- history of the American civil tory . He also fully appreciates the role of rightsT movement — the campaign the media in turning the tide of public led by Martin Luther King, Jr (played opinion and encourages support from here by British actor David Oyelowo) white liberals, especially the clergy, who and other members of the Southern join the protest ranks in increasing num- Christian Leadership Conference in bers . More importantly, he has right on Selma, Alabama, in 1965 and the his side — a burning passion for justice and is Regional Secretary for World planned march to the state capital versus blind prejudice and kneejerk Methodist Evangelism . of Montgomery . The focus of their violence . In the end, King succeeds in Steve Lowe was born in the year bitterly contested campaign was the outmanoeuvring his opponents, albeit of Vatican II . He was nurtured by issue of voting rights for black people at considerable human cost . family, parish, and the Sisters of — granted in theory, but denied in Alongside the political tensions Mercy who taught him at St Mary’s . practice through a range of bureau- inside and outside the civil rights move- Work with the NZ Forest Service cratic blocking manoeuvres . ment, the film sketches the strains in took him to Timaru North and that As the action focuses even more King’s personal life — the constant parish changed his life . He trained for narrowly on the Edmund Pettus threats to his family and the rumours of the priesthood at Holy Cross Mosgiel Bridge, which the marchers will have marital infidelity which are presented as and the Gregorian University in to cross, the film has already established part of a conspiracy masterminded by a Rome . Back in New Zealand, he has the various groupings with a stake in malignant J . Edgar Hoover . Given the worked in parish ministry and min- the outcome: King and his supporters; complexity of the plot, the exposition istry formation . Life will expand in local black campaigners who at first feel of key information is skilfully conveyed new ways in 2015 when he becomes sidelined by the newcomers; the white in a variety of ways, including brief Bishop in Hamilton . establishment in Alabama, including transcripts of undercover CIA reports Allan Davidson is both histo- a hostile governor and a brutal police that gloss the events unfolding onscreen rian and Presbyterian Minister . chief; and President Johnson, who is from Hoover’s paranoid perspective . He studied at Knox College and several times seen in fierce discussion Selma is an intelligent — and intel- Otago University in New Zealand, with King . Johnson comes across as a ligible — treatment of an important the University of Chicago Divinity conflicted figure, more concerned with and complex episode in American his- School, and Aberdeen University political survival than granting justice tory . At every turn, the justice of King’s in Scotland . He taught for a time to black Americans . Preoccupied with cause and the moral superiority of his at Rarongo Theological College in the war in Vietnam, he wishes the movement’s nonviolent path shine Papua New Guinea, and then took whole issue would go away . through . Highly recommended . n up a post with the Anglicans and Methodists at St John’s College in Auckland . He has nurtured suc- cessive generations of students and writes on Pacific and New Zealand religious history . These four are a fascinating set, and their life stories, are shared with compassion, with honesty, and with a lightness of touch . Will Hokitika also celebrate its women in minis- try: Patricia Allen, Jean Waugh, Tui Cadigan, and Gladys Styles? n

29 Tui Motu InterIslands March 2015 comment Crosscurrents Jim Elliston food for thought ideology has won the argument in suitable candidates because so many Because of the USA’s world domi- the public square . But, the beauty of unsuitable clerics were pestering him nance its internal political matters Van Hollen’s proposal is that it brings for promotion ”). A shift in emphasis are of interest to us in NZ . We the two together … it asks whether began with Pius XII (1939-1958), can only view with concern recent broad based economic growth is who began a radical internationalisa- developments in the US political preferable to economic growth that tion of the College . system with the Republican Party yields benefits almost exclusively for One result of Francis’ changes is in disarray, and the Democrats not the very wealthy ”. that clerical careerists, who thought much better off . The rise in influ- they knew the road to becoming a ence of the so-called “Tea Party” cardinals – prelates or cardinal, now find that “the first will has pushed the Republican Party apostles? be last, and the last will be first” . Two into a senseless negativity . The law The Church in Tonga consists of one interesting factors in the latest round change effected by the Supreme diocese — not an archdiocese . It has a of appointments are: first, these are Court a few years back allowing smaller area and fewer members than not prelates with close ties to the “Super PACs” (Political Action many parishes in other parts of the Vatican, and second, they are or have Committees) to engage in unlimited world . Why then would Francis make been presidents of their national or political spending independently of Bishop Soane Mafi a Cardinal? regional bishops' conferences . the campaigns (they can’t contribute Cardinals were appointed tra- It looks as though working to candidate campaigns or parties) ditionally to assist the Pope in his well with other bishops is more has skewed the system in favour of hitherto relatively restricted role . important to Pope Francis than big business interests . The reason? As well as bishops, some priests and connections in the Roman Curia . Super PACs can raise funds from deacons were also eligible for the This fits well with his intention to individuals, corporations, unions post . In modern times the role is to move towards a more synodal and and other groups without any legal help the pope in the governance of less self-referential Church and the limit on donation size . the universal church . transformation of the Curia into a Social commentator Michael At first the people of Rome, model of service . Sean Winters has found cause for later the clergy of Rome, elected the It seems to me that if you ask: hope . His analysis of the failure of the Pope . In 1059 cardinals were given “What message is Francis convey- Democrats at last November’s elec- that right . In 1587 Pope Sixtus V ing to the world by this or that tions was that they could not agree limited cardinals to 70: six bish- action?” the answer is to be found on a unifying message . They paid the ops, 50 priests, and 14 deacons . in the following from the Vatican II price at the polls . “Pulled in different That limit remained untouched Decree on Apostolic Life: “Catholics directions by special interest groups, until John XXIII . In 1971 Paul VI should make it their business to co- they ended up focussing on issues changed the rules so that, while operate with all men and women of particular interest to slices of the there was no limit on the number of good will for the advancement electorate but never found their voice of cardinals, only those under 80 of whatever rings true, whatever is on the kinds of issues that were once could vote in Papal elections . John just, whatever is sacred, whatever the Democratic Party’s strong suit ”. Paul II limited the number of car- is lovable . They should confer with Sound familiar? dinal-electors to 120 . They are all them, taking the initiative discreetly A Congressman, Van Hollen, now considered to be parish priests and courteously so that ways and recently unveiled a proposal that of the diocese of Rome . means may be sought of improving addresses the issues that concern A tradition had grown whereby the structures of the community and most voters and provides the certain Dioceses and Curial posi- the State according to the spirit of Democrats with the kind of unifying tions were automatically granted a the Gospel ”. policy proposal that reflects the best red hat and so fostered a degree of That is evangelisation, bring- traditions of American liberalism . competition for ecclesiastical favours . ing an experience of Christ to all Winters writes: “We live at a time (I remember being shocked when people . By making Soane Mafi a when economic advancement trumps Pope John XXIII, on TV after his cardinal Francis is expecting him social justice with most voters . This first conclave, bluntly remarked: to lead this evangelisation in his shows the degree to which market “Pius found it difficult to choose corner of the world . n

30 Tui Motu InterIslands March 2015 comment opportunities for service

Peter Norris

oday we held our traditional faculty member I met at the University but harder to teach so that a mature “Opening Afternoon Tea” and lived simply in a small apartment understanding is attained . Yet the for new students and their — seeking no special privileges . aim of the various courses is to give familiesT . It has always been referred to When I look at the students who students the maturity of outlook held in that way even though most students want entry into medicine I’m aware by people like Richard McBrien and have hot chocolate — if anything . I that some want to serve while others Philip Richardson . I use these two men have met some wonderful students see it as a way to a life of privilege . as examples but I am aware of many — full of life and remarkably hopeful . I cannot help but think of Richard women and men who are equally Even though they might not articulate McBrien when I see this . Our stu- engaged in lives of service . it to others, most of these students want dents have time to grow into living This Wednesday our students go to to be doctors or dentists . They will have a life of service and my aim is to try the Orokonui Ecosanctuary for volun- a long, hard struggle . to expose them to people who serve tary landscaping work . There is not a At the same time I am adjusting to rather than strut . lot of glory in this work but students the death of a good friend in the United Another friend of mine, anglican are happy to take part . And every year States . After a long illness and much Archbishop Philip Richardson, will be some students have returned voluntar- pain, Fr Richard McBrien died last visiting for a few days . Anyone who ily later in the year . Because they had month . I was a mature student in the is interested in an ecclesiastical career given their own time they feel an own- History Department at the University of should spend time with Philip . I could ership of the whole project . I think that Notre Dame in USA and he was Chair not deal with the media attention opportunities like this lay a foundation of the Theology Department when we and the knife-edge diplomacy that is for volunteering and service . A univer- became close friends . He would often sometimes needed . The best leader- sity education builds on these oppor- pick me up for breakfast at the start of ship comes from an attitude of serving tunities . We have wonderfully open the day and he was stimulating com- rather than giving orders . I think most students and with encouragement and pany . We chatted about everything . He of the churches in New Zealand are led opportunity they will be as generous was generous in sending me copies of by people who serve first . as my friends Fr Richard McBrien and the various books he wrote . I was aware In university we teach various sub- Archbishop Philip Richardson . n sadly of the work of the militant right jects so that when students finish the wing who tried to get him excommu- course they understand the technical Rev Peter Norris is the Master of St nicated and to have his work banned . expertise needed in the disciplines . It Margaret’s College at Otago University. This amazed me . He was the kindest is easier to teach for technical expertise

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31 Tui Motu InterIslands March 2015 a mother’s journal

we could take him home with us? He had no e x p e c t a t i o n s and was happy with paper and by Kaaren Mathias felt-pens to draw with . He disap- e had been looking at me curi- peared to do some ously for the last half hour, begging for an crouching near the door of hour or so . Ameer theH train carriage . A classic Oliver Twist didn’t like peanut urchin, he was a little grimy and wear- butter and banana ing ill-fitting clothes . We were rattling rolled in roti . He south, away from the winter of North liked the salty, India . Dawn was breaking, a cold lemon spicy snacks sold by train vendors . eyes . I can’t plead ignorance of kids blinking through the fog . He hugged his One good reason for travelling on who are abandoned and alone, scav- arms, head nodding against his knees this train is that I get to meet Ameer . enging on trains across India . in his cold corner . I was well-slept and We had discussed whether to fly or The spiritual practice of encounter warm under a woollen shawl and two catch a train . It was easy to ration- is most often the practice of hospital- merino tops . alise why we should fly to Chennai . ity . Jonathan Sacks in The Dignity of I beckoned him over and he The train takes more than two days Difference describes how the Hebrew perched beside me and chirpily and two nights . Flying is more sen- Bible commands us in 36 different answered my questions: sible when I have little annual leave places to “love the stranger” . “My name is Ameer . I am nine and lots of work deadlines . Encountering the stranger years old … My father is in jail and But what about our family com- involves locating myself where I meet my mother is busy all day with my mitment to reducing our carbon people who are different from me . three little sisters . Her new husband footprint and going by land when- This is more likely when I remove sent me away from the house … I am ever the option is available . . To move the buffers that wealth and education going back to Nagpur now . I have a from wintry North India to hot South provide, or use public transport, or friend there who catches trains and India at a speed our bodies can keep spend time in places on the edge of asks for money too, like me …” pace with . . use the time to write the empire, or worship in churches Ameer wolfed down a slice of Tui Motu columns? When I slightly with the less varnished people, and Russian fudge and an orange and grudgingly booked train tickets I vac- in locating myself in places where was soon curled asleep on my berth, illated again . Wouldn’t it be sensible “strangers” hang out . All this makes it draped with my shawl . to book the train's air-conditioned easier to build relationships with the Ameer joined our family for the next class this time? Parsimony and tradi- people on the fringes . 20 hours . After a few shy questions, tion won over and I’d booked the So Ameer leapt off the train when Ameer and our kids got busy playing cheap sleeper class tickets . we finally pulled into Nagpur . I didn’t UNO and drawing pictures together . This morning reminds me that think of a way to stay in touch with I wanted to ask him a thousand carbon footprints aside, the spiritual him or help him have a better life question to understand more about practice of encounter is important to circumstance . He has no address and his life . I wondered if I could somehow me . Going by train I have had to meet no phone number . But for today I’m rescue him and find him a home . Maybe Ameer and his searching street-kid glad we chose to travel by train in the sleeper class, and I am glad we could share this segment of the journey rat- May generous grace tling along side by side . n steep your spirit expand your hearts Kaaren Mathias lives with her husband Jeph and four children comfort your bodies in North India, where she and enliven your homes works in community health and this month. development. Her email address is: From the Tui Motu team kaarenmathias@gmail .com

32 Tui Motu InterIslands March 2015