Category Archives: Religion

Falling Down the Rabbit Hole: Betwixt and Between (Epilogue)

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Last year I contributed to a book edited by Tim Carson called Neither Here Nor There: The Many Voices of Liminality. The book draws together the expertise, experience, and insights of a coterie of authors, all of whom relate the core concepts of liminality to their unique experiences. Unfortunately, this book is still not available in Australia.

The blog posts that follow are my contribution to this book.

(Please note that this is the Epilogue – follow the links to Part 1, Part 2, Part 3, and Part 4)

It is hard to recognise the kindness and mercy of Providence when your soul seems to convulse with heartache …

Only hindsight provides us with that perspective …

Now I can say that it was mercy that led me to the shadows and the margins.

C.S. Lewis writes, “My idea of God is not a divine idea. It has to be shattered from time to time. God shatters it. God is the great Iconoclast. Could we not almost say that this shattering is one of the marks of God’s presence?” (A Grief Observed). My carefully constructed ideas of God and church lay shattered. I looked at the pieces and knew there was no rebuilding – I had to let go. How hard it is to trust that letting go process. David Foster sums it up beautifully, “Everything I’ve ever let go has claw marks on it.” Faith communities provide an instantaneous essential ingredient of what it means to be human: belonging. To leave is never easy.

Liminality is the ultimate life lesson in trust. It sounds very noble to say that we ‘choose’ to trust. I have found that I trust because I have no other options. No one throws themselves down some random rabbit hole in order to experience trust. Rather, the rabbit hole finds us, often through crisis or suffering, ushered in through our questions, or when our theological ideas no longer match our life experience. Liminality introduces us to trust.

For over two decades I had kept the oceans of mystery and paradox at bay. Suddenly the niggling doubts, the contradictions, the many questions that I used to wave to from a far and safe distance away, loomed like a tidal wave above me.

The ocean was no longer friendly. It had invaded my life and turned my world upside down.

This poem was helpful through that flood-filled time:

Breathing Underwater

I built my house by the sea.
Not on the sands, mind you,
Not on the shifting sand.
And I built it of rock.

A strong house
By a strong sea.
And we got well acquainted, the sea and I.
Good neighbours.
Not that we spoke much.
We met in silences.
Respectful, keeping our distance
But looking at our thoughts across the fence of sand.
Always the fence of sand our barrier,
Always the sand between.

And then one day
(and I still don’t know how it happened)
The sea came.
Without warning.

Without welcome even.
Not sudden and swift, but a shifting across the sand like wine.
Less like the flow of water than the flow of blood.
Slow, but flowing like an open wound.
And I thought of flight, and I thought of drowning, and I thought of death.
But while I thought, the sea crept higher till it reached my door.
And I knew that there was neither flight nor death nor drowning.
That when the sea comes calling you stop being good neighbours,
Well acquainted, friendly from a distance neighbours.
And you give your house for a coral castle
And you learn to breathe under water.

Sr. Carol Bieleck, RSCJ (from an unpublished work)

I felt like I was drifting in an endless ocean with no shore in sight.

It was the observation of a friend that brought me back from the house of sadness. “Nic, I don’t even pretend to understand what this must all feel like, but as your friend, I can tell you that the world and religious structure you were part of is really, really small. I know you think it’s the centre of the universe, but it’s not. Your world is about to get so much bigger.” He was right. Falling into liminality was about letting go of so much. I do not want to downplay the grief associated with the loss I experienced. It felt as if I was saying goodbye to something or someone else nearly every day. But I was also saying hello – to a new world, to new friends, and to a whole new way of being and seeing.

A few years have passed since saying goodbye to so much of life the way I knew it. These days I find myself quite removed from this first half of life with its overtures of religious zealotry. It has been a time of healing, detoxifying, learning to breathe again, and acclimatising to a very different world. There is a sense of standing on a threshold, “betwixt and between,” as Victor Turner once described liminality. According to Turner, it is temporal space – the midpoint between a starting point and an ending point. It holds the idea of temporarily having fallen between the cracks of social structure. However, I would agree with the wisdom of a friend who remarked that our whole life is a liminal space. It is a way of holding ourselves in this world – with an open hand, instead of tightly clutching.

Liminality, presented to me wrapped in pain, exile, and humiliation, was and is a gift. It highlighted to me the bars of my ideological and structural prison of fear, all dressed up in religious morality.

I also experienced a reunion with old friends I had left behind when entering my version of religious absolutism all those years ago. One of them was the joy of not knowing, and the other was the delight of wonder. That most ignored and banished exile of fundamentalism, wonder, has returned to me. Tentative at first, and then, detecting a safe place, she brought her suitcases and moved in …
… Every day she delights me with her songs …
… Every day she teaches me to return her gaze and open my eyes …

Liminality has also changed my taste for music. There is a new rhythm: an unforced rhythm of grace that is now free from being reduced to a necessary tick on my doctrinal boxes of orthodoxy. A rhythm that is tangible, warm, comforting, strong, and relentless.

All is grace!

So, dear Liminal Traveler, I offer you my story in the hope it will bring you a sense of connection to the many others who, like you, may have fallen down the rabbit hole. For me, liminality is the ‘thin space’ of which the Celts have spoken, the rabbit hole where the door between this world and the next is cracked open for a moment, a most uncomfortable place that not everyone will care to hear about or understand.

May you be present in it, for it is indeed a most confusing and liberating gift. Holy.

Don’t surrender your loneliness
So quickly.
Let it cut more deeply.
Let it ferment and season you
As few humans
Or even divine ingredients can.
Something missing in my heart tonight
Has made my eyes so soft,
My voice
So tender,
My need of God
Absolutely
Clear.

Hafiz

 

Falling Down the Rabbit Hole: Disenchantment (Part 4)

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Last year I contributed to a book edited by Tim Carson with the title of Neither Here Nor There: The Many Voices of Liminality. The book draws together the expertise, experience, and insights of a coterie of authors, all of whom relate the core concepts of liminality to their unique experiences. Unfortunately, this book is still not available in Australia.

The blog posts that follow are my contribution to this book.

(Please note that this is Part 4 – following the links to Part 1, Part 2, and Part 3)

The questions that started to arise brought with them red-hot anger. Hindsight is helpful. I now realise I was disappointed and disenchanted. When there is a head-on collision of values that have been denied, a deconstruction of idealism that had to do with identity and belonging, and a deep disappointment of personal and community expectations, anger is often the prevalent emotion and lead member of the ‘rescue team’. Ironically, with this anger, I faced the dilemma that the emotion of anger is shamed in religious spaces where being ‘nice’ is a virtue. The niceness culture in some parts of religious institutionalism is as caustic as rat poison mixed with icing sugar. It breeds shallow relationships that are held in place by the fear of judgment.

My inner torment was amplified by the fact that critical and robust dialogue was often interpreted as negative, and everyone was terrified about being ‘negative’. I had very few safe places or people with whom to process my questions, doubts, and thought processes. Pentecostals, in general, hold to a triumphant happiness theology. The rhetoric from pulpits is one of ‘victory’, ‘triumphs’, ‘breakthrough’, ‘better’, and ‘greater’. It is a victory over negativity, poverty, sickness, anxiety, and depression. The result is that anyone who is unable to live in that suspended, Eden-like utopia is considered with caution. When I began to raise some of the doubts I was wrestling with, I recall being asked by one church leader whether I had adopted a ‘new kind of spirituality’. It was a question that silenced me for a few more months. Institutions of any kind tend to guard the structure of certainty over people. It can become a dangerous place for anyone who has begun to fall down the rabbit hole of questions, and who has started deconstructing embedded dogma.

At the end of 2010, I resigned from a prominent role as Associate Pastor. I was terrified. It was a massive step made far more complex as my husband would continue to serve as Senior Minister for the next six years. My decision to step away from the high-profile role was complicated. Perhaps I can simply say that I fell out of love with certainty addiction. The black and white absolutism required of leaders in conservative religious institutions was something I could no longer hold on to with any form of integrity.

My self-assured stance on life and the world had been shaken and found desperately wanting. Perhaps, with a bit of fierce intentionality and some open conversations, my continued dislocation from the community would have been salvageable. However, in the words of Frodo Baggins, “How do you pick up the threads of an old life? How do you go on, when in your heart you begin to understand there is no going back?” There is no going back once you wake up in the matrix – and, more importantly, once you begin to engage with people who have been shunned by some of these very institutions that I have been part of and helped to build.

The last blow to what was left of my extravagantly structured system of certainty came via a very familiar medium: stories. It started with conversations and friendships amidst LGBTIQA+ people of faith several years prior to my resignation. Since then, I have listened to many people who have had to navigate exile from their homes or faith communities based on their gender identity or sexual orientation. I am indebted to them. They opened their hearts to me, and through their vulnerability, they opened my eyes to a dominant, patriarchal system of ideas that cloaks itself as orthodoxy and truth amongst religious institutions. The stories were hard to hear. The cruelty and brutality so many faced in the name of God was unfathomable. I realised that I had supported, enabled, and helped build a ministry within a wider religious structure that was responsible for causing much trauma. My own blind privilege had not even considered those who were suffering. It is so easy to de-humanise another when you are removed from their pain, ignorant of their plight, and assured of your own ‘truth’!

My eyes were also opened to the effect that ex-gay practices had on people. It is a deeply embedded ideology that is built on the assumption that there is something intrinsically ‘broken’ about anyone who identifies as anything else other than heteronormative. This ideology (and the practices/rhetoric that it enables) is as common as oxygen in conservative religious settings. It is driven by the idea that a person can be healed from their ‘brokenness’ and live a ‘normal’ (aka straight) life. However, some conservative religious communities have now conceded that this ‘healing’ is unlikely (No Shit, Sherlock!!) The latest form of ex-gay torture is to require LGBTIQA+ people to remain celibate. The toll of this torment and quackery is hard to put into words – anguish, disillusionment, mental health issues, and suicides. The day will come when the modern, conservative church has to face the reality of what this ill-informed dogma has done to people.

For me, there came a day when I was asked to talk about the trauma I had observed in the last several years amongst LGBTIQA+ people of faith. I could no longer remain a silent, horrified witness. So, I agreed to be interviewed on Melbourne’s JOY FM (April, 2015) – and all hell was unleashed.

The hysteria that unfurled was spectacular. The interview even managed to raise an extreme right activist out of retirement in order to write one more newsletter to his faithful followers – an e-mail that mysteriously made its way to many of our church parishioners. He demanded that my husband should keep his wife ‘under control’ – a violent rhetoric that seemed to find support from many others based on the e-mails and letters we both received. After several unpleasant confrontations and conversations, I became hesitant to darken the doors of the church. Until that day I had a lot of sympathy for people who found their lives dominated by anxiety, but this was the season when my sympathy became empathy. I had never known the crippling effect of anxiety until I became the focal point of the angry religious faithful. My earnest prayer became, ‘Lord, save me from Your followers.’

Once you break any sacred tribal rules of conduct and belonging, you often find yourself at the blunt end of a tribe’s most devastating weapon – shame. Elizabeth Gilbert writes:

Shame is the most powerful and degrading tool that a tribe has
at its disposal. Shame is the nuclear option. Shame is how they
keep you in line. Shame is how they let you know that you have
abandoned the collective. Violence may be fast and brutal, but
shame is slow … but still brutal.

The interview created the final rift. Friends I had known for years stopped speaking to me. The pain was overwhelming. I let go of the trapeze bar and found myself free-falling into a liminal space … (to be continued)

 

Falling Down the Rabbit Hole: The Emperor has No Clothes (Part 3)

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Last year I contributed to a book edited by Tim Carson with the title of Neither Here Nor There: The Many Voices of Liminality. The book draws together the expertise, experience, and insights of a coterie of authors, all of whom relate the core concepts of liminality to their unique experiences. Unfortunately, this book is still not available in Australia.

The blog posts that follow are my contribution to this book.
This is Part 3 … you can read Part 1 (Meandering Paths) here and Part 2 (The Safety of Institution and an Addiction to Certainty) here.

I understand why people do not want to engage with questions, self-reflection, and critique. It is a humbling, terrifying, and ego-destroying exercise. Most of us will never go here willingly – to this place of no return. However, once we engage with that niggling divine doubt that will not leave us alone (like an itchy mosquito bite), we crack open Pandora’s box – and all hell breaks loose.

It came to me in the quiet, dark, early morning hours. We had just hosted another successful conference that was overflowing with people and goosebumps. Our lives and our schedules at this stage were stretched to maximum capacity. We were adrenaline junkies doing “God’s will” – and God was clearly “blessing” us. Lying in bed exhausted, I wondered whether this is what Jesus had in mind when he said, “I will build the church”? Somehow, I thought, our lives now seemed a million lightyears removed from that of a lowly carpenter, his motley crew, and a humble group of villagers that would make up his growing ecclesiastical constituents. It was the question that never left me, and, like someone who had been underwater for a very long time, I came to the surface gasping for air.

Questions like these were the red carpet on which Paradox made her entrance into my life. Once you see her, you cannot look away. I became the paranoid version of Truman Burbank of The Truman Show, suspiciously examining the somewhat hyper-real environment I was part of and helped create. The safe ivory tower of religious absolutism that has carved such a mega place for itself in modern Christianity started to crumble for me.

I began to notice the consumerism that was hiding under the idea of “blessing.” If we are convinced that God’s blessing is inadvertently tied to more stuff, larger buildings, faster growth, greater mission conquests, extra campuses, and bigger numbers, then the pursuit of more becomes a holy crusade. The pursuit of manifestations and/or healing is also viewed in the same light. If you are “healed” you are blessed, if not, there must be something wrong with you. If there is one word that describes the motivational factors behind some of the empire-building of modern-day Christianity, it is “more.” “More” is the trophy held up in individual and community life as the proof of God’s blessing. The ideology of “more” is deeply embedded. Is it any wonder that the key questions asked at so many leadership conferences that I attended was, “How many people are in your church now” or “How many campuses do you have now?” People spend their life analysing and writing books on this – How to reach more people, raise more money, become more influential, etc. How beautiful the golden calf shimmers in the light of a “more = blessing” philosophy.

Consumerism was but one of the growing number of concerns that now hounded me in the “mega” space of religion. I began to notice the blindness I carried in relation to my own privilege. I had become accustomed to living in an empire that influenced politics, policed morality, and dominated social structures, yet was very quick to cry foul, or rather “persecution”, if it felt threatened. An empire that had to keep “producing” and “growing”. In the middle of it I had grown blind and deaf – it has hard to pay attention to the voices on the margin or the inner voice of caution when you are busy saving the world.  This kind of self-reflection brought with it a fair share of regret. I was complicit in enabling the empire. I was one of its fiercely loyal soldiers.

Brian Walsh writes, “A cold commodity culture in which everything is reduced to its market value will blasphemously obscure our vision that all this earth is hallowed ground” (Colossians Remixed). He is right. The dualistic ideals held in these sectarian enclaves of “us” and “them”, “holy” and “secular”, consistently reduces those who differ to “other” or “sinful.” It creates distance between human connectedness and a refusal to recognise the divine in the “other” who may not think, look, walk, or talk like “us.” Dualism creates binary thinking, while Paradox challenges it with endless examples of exceptions. Paradox must be ignored for the parade to go on …

 … but I could no longer wave.

I had too many questions ….

The values I had silenced began to rise.

[To be continued]

Falling Down the Rabbit Hole: The Safety of Institution and an Addiction to Certainty

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Last year I contributed to a book edited by Tim Carson with the title of Neither Here Nor There: The Many Voices of Liminality. The book draws together the expertise, experience, and insights of a coterie of authors, all of whom relate the core concepts of liminality to their unique experiences. Unfortunately, this book is still not available in Australia.

The blog posts that follow are my contribution to this book.
This is Part 2 … you can read Part 1 (Meandering Paths) here.

I was “saved” in the Newcastle Full Gospel Church, when my father randomly decided he would go to church, prompted by an invitation from his supervisor at work. A visit by aliens would have been less surprising. I walked down the aisle that Sunday morning and “gave my heart” to the Viking-look-alike-god I encountered all those years earlier. I waited for the magic to happen as I was told I was now “saved” and transformed and a whole new being. In a sense, I did experience magic – suddenly, I belonged to a group of people who smiled constantly and fed me delicious South African desserts. The wandering little girl, now in her teens, had found a home.

Like a woman possessed, I frantically built the structures of certainty and absolutism around my life, following my coming to faith. I embodied the zealous figure of Saint Paul before his conversion, slaughtering any and all ideas that contained seeds of doubt and paradox. Fundamentalism, with its overtures in literalism and dogmatism, became the strong tower that produced my concept of God. I was a loyal soldier to the cause. Finally, I had found something that soothed my angst over what appeared to be a harsh, confusing, and meaningless world.

In the meantime, on the geographical front, we returned to Germany for a year and then migrated to Australia. It was in Rockhampton, Queensland, in 1984 that I would meet the man who would become my life partner. He was travelling up the coast with a friend and dropped in to visit my church, an offshoot of the large Pentecostal faith community called Waverley Christian Fellowship based in Melbourne. His father was one of the ministers there. So, one bright, sunny day in February 1985, I packed up my old Valiant station wagon affectionally called “Boris,” and embarked on the long drive to Melbourne, sleeping at the side of the road along the way. So begins my story of a three-decade-long journey as an integral part of a conservative religious institution and my addiction to certainty.

Kierkegaard was an admirer of Socrates and the Socratic dialectical method. He observed how Socrates would consistently examine a student’s certainty in an area of knowledge because certainty eventually leads to paradox. Paradox provided a pathway to higher truth. Kierkegaard believed that engaging in this dialectical process would offer more valid glimpses of the Divine in one’s journey. This belief, for him, was the only developmental certainty – the trek through the “stages of life’s way.” I found this to be a helpful reflection as I look back on thirty years lived within a conservative Pentecostalism that had little room for questions or paradox. Pentecostalism has a strong emphasis on spiritual manifestations. It tends to resist critique and is at times known for its anti-intellectual stance.

I often wonder why it took me nearly thirty years to wake up in the matrix. I think my internal fear of chaos and confusion collaborated so well with the structural ideologies in a place that refused to question. I do not want to give the impression that these were in any way “bad” years – they were not. I experienced a sense of happiness and fulfillment in the various roles I filled in the megachurch of which my husband would become Senior Minister in 1995. They were heady days of success, expansion, and growth. I developed as a speaker and was travelling the world, delivering profundities from various platforms about everything certain and absolute.

People cheered. I had found truth.

In our structure-building phase of life, we often find safety and solace in organisations that exude confidence and assurance. This includes religious institutions that embrace biblical literalism as a form of orthodoxy. They provide an irresistible framework of certitude for anyone seeking guarantees or formulas that will work in this wild ride called life. Unless we foster a strong culture of critique and self-reflection in these settings, we will mistakenly confuse our flourishing ego as faith and our elitism as a community. With such a narrative, held in place by praise and success, it becomes increasingly difficult to change and grow.

Richard Rohr writes, “The human ego prefers anything, just about anything, to falling, or changing, or dying. The ego is that part of you that loves the status quo – even when it’s not working. It attaches to past and present, and fears the future”(Falling Upwards). My ego had hired my love for certainty and structure as security guards to prevent any ideological challenge or change. Working together with the idea of ‘success’ and applause from the multitude, they dulled my senses – a sort of concoction that has us cling to fantasies and keep us blind.

Maybe that is why I didn’t question hierarchical structures or patriarchal dominance for such a long time?

My love affair with certainty ensured that I obediently nodded to ideas and doctrines that were presented as absolute truth, yet jarred deeply with my values. At least I submitted in the early years when influential leaders would propagate the myth of male headship. However, both my husband and I began to fall down the rabbit hole as we opened ourselves to voices outside our tight-knit community, and the wheels of change began to slowly move and creak. Questions started to arise, often uttered in hushed tones, questions that prodded at some of the communal ideology adopted through the adherence to dogma stemming from the Holiness and Latter Rain Movement.

This was not easy.

Holy Cows are very precious.

However, paradox was calling … and her voice was growing louder … (to be continued)

Falling Down the Rabbit Hole: Meandering Paths (Part 1)

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Last year I contributed to a book edited by Tim Carson with the title of Neither Here Nor There: The Many Voices of Liminality. The book draws together the expertise, experience, and insights of a coterie of authors, all of whom relate the core concepts of liminality to their unique experiences. Unfortunately, this book is still not available in Australia.

The blog posts that follow are my contribution to this book. They are reflections of a very painful season in my life. However, hindsight also provides me with deep gratitude. May these posts offer some hope and courage to all fellow liminal pilgrims.

Never knowing which way was up

Until I drank the bitter cup

And then the sky it disappeared

And I was falling without fear

Falling, falling without a sound

Down down down down down down down

This is who I am, this is what I need

Falling down the rabbit hole

This is how I live, this is how I bleed

Falling down the rabbit hole

This is what I know, this is how I think …

Joel Sattler

 

Storytelling is the aorta that runs through my family and ancestors. It has nourished us for generations. The traditional German Kaffeeklatsch may start with just two or three people drinking coffee and eating Sahnekuchen, but within minutes the room is filled with invisible guests, joshing for their stories to be heard from another time and place. I was a fortunate child to grow up surrounded by such rich narrative.

The stories of war and displacement were never far from the lips of my Oma. She lost her husband, my grandfather, in the battle of Stalingrad. As a young mother, with my aunt who was a toddler and my father who was a three-month-old baby at the time, she had to flee her hometown of Lyck (Elk, Poland) as the Soviet Army approached in 1945. Her survival stories were harrowing: stories of despair, hunger, abuse, but also of hope. The man she married six years later would provide a safe haven for a young widow and her children.

My mother suffered from Post-Traumatic Stress Disorder all her life, most of those years without a diagnosis and unable to understand her own sense of consistent, heightened anxiety and insomnia. She was older than my father and remembers the war – running for bomb shelters, shaking violently as the fighter jets approached, the sound of Gestapo boots on the street, and her Jewish neighbour jumping off her balcony to her death so she would not be arrested. Her childhood was turbulent and traumatic.

The stories my parents and grandparents told shaped so much of my world. I grew up in a loving and nurturing home, but I was not shielded from these stories, and for that, I am so grateful. It prepared me for what I was about to experience as a seven-year-old when my parents packed up house and moved from Germany to South Africa.

Most immigrants can relate to the sense of disorientation and disconnection experienced when one settles into a country that is very different from their accustomed culture and social norms. I felt as if I was caught in a giant tidal wave of learning and new experiences. I did not find my feet for several years. I had to learn English and Afrikaans – an apartheid-torn South Africa had a dual-language approach. I also learnt Zulu. But all that took time. In the meantime, I became the focal point of playground fun and belittling. Children show little mercy when they can distract potential bullies to prey that is more vulnerable than they are. The school library became my safe place during recess and the Giant Illustrated Catholic Children’s Bible became a source of wonder.

I had no embedded idea about the blue-eyed, blonde-haired man I was looking at in that Bible. He reminded me of someone from Norse mythology or a Viking character that featured in one of the many stories my Oma told. It would be quite a few years later before I would encounter this man again. At that time, I learnt his name: Jesus.

It was the system called apartheid – an ultimate form of marginalization, bullying, and oppression of people based on the hue of their skin — that reminded me that the world is not really a safe place. My lack of friends at school was quickly compensated for by the children of the cleaners and helpers at my mother’s hair salon. It was with their help that I mastered Zulu long before Afrikaans. It was their presence that exposed me to the cruelty I now witnessed in person, not in stories. My Zulu friends could not go into the shops I visited, they had separate drinking fountains, it took them a long time to find a public toilet they were permitted to use, and they often had random grown-ups shout at and abuse them. They were not permitted to be in the streets of the area where I lived. I have a distinct memory of the neighbour across the road beating an African man unconscious because he took a shortcut across a nearby field. That neighbour then dusted off his suit and got into his car to go to church. I later found out he was an elder at the local Dutch Reformed church. To me, he remains immortalized in my historical narrative as the archetypal arsehole.

These were some of my pre-liminal stories and life experiences. I would dream of a better world. In my imagination, I was the super-hero who would put every bully in his place and liberate the oppressed. I was a child waiting to become a zealot, looking for a cause. More than that, I was a child desperately looking for belonging, safety, and predictability. I found it in institutional fundamentalist religion … (to be continued)

 

 

Remembering Sophie: Reflections on Courage

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This blog was (2015 post) and is dedicated to the memory of Sophie Scholl and all those who, along with her, harnessed the courage to stand against evil. I have a sense that it is time to urgently resurrect the spirit of what was known as the White Rose. May the people rise.

“Stand up for what you believe in even if you are standing alone!”

Sophie Scholl

If you take a stroll through beautiful Munich, Germany, it is hard to imagine that this place was once the official and ideological stronghold of the NAZI Party (NSDAP) leading up to World War II. For visitors who are aware of the historical shadows that the city holds, the reminders are never far away. On the pavement, outside the main building of the Ludwig-Maximilians-Universität, one of Germany’s oldest universities, is a strange memorial of what looks like the hasty scattering of papers inset into the pavement. When you walk inside the atrium you will find a statue of a girl: Sophie Scholl.
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Sophie, born on 9 May 1921, was the daughter of the mayor of Forchtenberg, Robert Scholl. She enjoyed a fairly carefree childhood, raised in a household that held to a Christian faith which recognised the dignity and equality of all people. Her father’s words would play an instrumental role in shaping who Sophie was becoming: “What I want for you is to live in uprightness and freedom of spirit, no matter how difficult that proves to be.“ Her father and brothers were critical of Hitler and the regime. Nevertheless, Sophie joined a Nazi organisation, the League of German Girls, where she became a squad leader at the age of twelve. Her initial enthusiasm began to wane as she became more immersed in understanding the ideology and motivation of the Nazi party and as she began to observe the treatment of Jews.

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Sophie graduated from Secondary School in 1940 and worked as a kindergarten teacher at the Frobel Institute. In 1942, she enrolled in the University of Munich as a student of biology and philosophy. Undergirded by her studies and her faith, she joined her brother and his friends who held similar political views and who increasingly opposed the Nazi regime. Humanist and writer, Theodor Haecker, was a major influence on her resistance ideology.

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In 1942, she became part of the White Rose student resistance that was founded by her brother, Hans, along with Willi Graf and Christoph Probst. The group sought to awaken an apathetic Germany to the Nazi tyranny and its genocidal policies. The group wrote six anti-Nazi resistance leaflets and distributed them across Munich. Sophie played a key role in the distribution because as a woman she was less likely to be stopped by the SS. Using a hand-operated duplicating machine they produced between six to nine thousand copies of each pamphlet, which also appeared in Stuttgart, Cologne, Vienna, Freiburg, Chemnitz, Hamburg, and Berlin.

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Here are some excerpts from these pamphlets:

The first of the six leaflets produced by The White Rose movement opens, “Nothing is so unworthy of a civilized nation as allowing itself to be ‘governed’ by an irresponsible clique that has yielded to base instinct.” The White Rose became a relentless voice that endeavoured to awaken the apathy that had come over Germany in the face of such heinous governmental evil.

The second leaflet asked, “Why do the German people behave so apathetically in the face of all these abominable crimes … so unworthy of the human race?” And this: “Since the conquest of Poland, 300,000 Jews have been murdered, a crime against human dignity … Germans encourage fascist criminals if no chord within them cries out at the sight of such deeds. An end in terror is preferable to terror without end.” The White Rose was desperately trying to incite people to action, to awaken a nation to realise that the combined collective of the German people was greater than the evil they faced.

The third leaflet boldly welcomed all to the movement, declaring that  “Everyone is in a position to contribute to the overthrow of this system.” Please note, they never called for a violent rebellion, rather, for passive resistance, a peaceful sabotage. “Why do you allow these men who are in power to rob you step by step, openly and in secret, of one domain of your rights after another, until one day nothing, nothing at all will be left but a mechanised state system presided over by criminals and drunks? Is your spirit already so crushed by abuse that you forget it is your right – or rather, your moral duty – to eliminate this system?”

The fourth leaflet appealed to the religious instincts of the German people with a defiant call to action: “I ask you as a Christian … Has God not given you the strength, the will to fight? We must attack evil where it is strongest, and it is strongest in the power of Hitler.” The fourth pamphlet’s concluding paragraph also became the motto of the resistance: “We will not be silent. We are your bad conscience. The White Rose will not leave you in peace!“

On the 18th February 1943, the Scholls distributed leaflets in the Munich University, leaving them in empty corridors and lecture rooms. Sophie stood on the top level of the atrium and threw handfuls into the hall below. They were immediately arrested and after a three day trial with no jury, found guilty of treason. On the 22nd February, Sophie, her brother Hans and their friend, Christoph Probst, were condemned to death and beheaded in Munich’s Stadelheim Prison.

mug

Sophie’s last words were to declare that God was her eternal refuge and, “Die Sonne scheint noch” – “The sun still shines”. Hans Scholl was remembered as saying, “Es lebe die Freiheit” – “Long live Freedom”.

The final White Rose leaflet was smuggled out of Germany and intercepted by Allied forces, with the result that, in the autumn of 1943, millions of copies were dropped over Germany by Allied aircraft. I wonder what a defeated Germany thought as these papers rained from the sky, the voice of prophets and martyrs, begging them to take courage? I can only imagine the regret as they realised that they would be remembered as a generation that remained quiet in one of the darkest moments of history.

I wonder what our generation will be remembered for? Locking kids in cages? Concentration camps for the most vulnerable? Fear and slander against marginalised communities? The destruction of our planet by greedy governments and corporations?

May the White Rose rise … may courage win the day. 

rose-342526_1280
“The real damage is done by those millions who want to ‘survive.’ The honest men who just want to be left in peace. Those who don’t want their little lives disturbed by anything bigger than themselves. Those with no sides and no causes. Those who won’t take measure of their own strength, for fear of antagonizing their own weakness. Those who don’t like to make waves — or enemies. Those for whom freedom, honour, truth, and principles are only literature.”
– Sophie Scholl

The Sinking Island

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I blogged this piece on Tangier Island back in 2017. As I read it today, I found it helpful and thought I would post it again … perhaps it also finds resonance in your life at this time.

And then one day,
– and I still don’t know how it happened –
The sea came.
Without warning.

Sr. Carol Bieleck, RSCJ
from an unpublished work

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I first heard about Tangier Island from Diana Butler Bass as she shared this interesting story with Rob Bell on one of his podcasts. This remote island in Chesapeake Bay on the Eastern Shore of Virginia is in trouble – it is sinking, and with it a fascinating piece of history and quirky British dialect.

The islanders, who at Tangier’s height numbered around 1,200 people, have dramatically declined to around 400, but are not giving up. Even though rising sea level, a result of climate change, is claiming around 15 to 16 feet of land per year, the inhabitants are building a sea wall to protect the harbour. However, a big storm could easily wipe out all of these makeshift endeavours.

Young people are abandoning Tangier by droves. They head to the mainland for work, study and entertainment. The island council holds to a tightly run moral high ground – no bars, no alcohol, no pool hall, or arcades, and Hollywood’s bid to film “Message in a Bottle,” starring Kevin Costner, was rejected as the script contained sex, cursing and alcohol. For some it all becomes too suffocating. As the population shrinks, the graveyard grows, the tombstones a reminder of the families and people who once made this place a thriving community.

Two churches rule the religious roost on the island; the Swain Memorial United Methodist Church and a newer New Testament non-denominational congregation. The UMC congregation has the longest continuous Methodist class meeting (a type of small group). This group dates to the days of John Wesley and according to Bass are “doing all the right things.” However, amidst everyone doing “all the right things,” the island is still sinking …

I often reflect on the sinking Tangier Island. I wonder what keeps people on the island? Perhaps it is in the frail hope that Mother Nature will change her mind and spare the land? Perhaps to live there one has to adopt a fairly strong sense of denial – “if we can just polish the pews and ‘do all the right things’, we can also pretend that nature has not picked us for a showdown of disaster?” Perhaps there is just a quiet resignation that the “show” must go on, ask no questions, bury your head in the sand? Perhaps it is simply the comfort of the familiar? Perhaps it is the love for the sinking island and its people? Perhaps it’s all of the above? Perhaps the story of Tangier represents all of us in certain seasons of our lives?!

I recall waking up in the middle of the night quite a few years ago. I had one of those “Titanic” moments of enlightenment. The recognition that some of my hopes and ideals were misplaced and I was living a life somewhat incongruent with my values and ethics. Yet it took me quite a few more years to “get off the island”. The island can often represent so much of our history, our belonging, our identity. No wonder we have such a difficult time letting go.

The sinking island can also represent a greater historical global phenomenon. The end of an era, a movement, a social norm and methodology, or even a civilisation. If we consider that our world is so fragile and our modern worship of growth and progress is simply unsustainable, then we are sinking our own island. On the current trajectory of greed and violence, an end of the world as we know it is not just inevitable, it is necessary. Our pleasure-bound consumption, built on the deprivation of our global neighbour, has to sink!

So, friend, take a moment. Think about your life. Think about your immediate and wider world. Is your island sinking? Do I have to be the “truth monster” in your life and tell you that if it is, no amount of “doing the right things” will stop the sea if it has decided to pay you a visit! Sometimes there is a much greater force at work. The first, terrifying step is to lift your head from polishing your pew and admit what you had hoped would go away: “The Island is sinking and I need a whole new set of eyes to look to a different tomorrow.”

 

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Without welcome, even
Not sudden and swift, but a shifting across the sand like wine,
less like the flow of water than the flow of blood.
Slow, but coming.

Slow, but flowing like an open wound.
And I thought of flight and I thought of drowning and I thought of death.
And while I thought the sea crept higher, till it reached my door.
And I knew, then, there was neither flight, nor death, nor drowning.
That when the sea comes calling, you stop being neighbours,
Well acquainted, friendly-at-a-distance neighbours,
And you give your house for a coral castle,
And you learn to breathe underwater.

Sr. Carol Bieleck, RSCJ
from an unpublished work

Out and Visible: Roe’s Story

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You may have noticed the increasing vitriol from sections of the Australian media and politics against transgender rights and inclusion. An example would be The Australian‘s strong anti-trans coverage that highlights this growing backlash.

Have you ever asked yourself what it would feel like to be at the receiving end of such hostility directed at you from people and institutions of significant power? No? If no, that’s a privilege.

To help us understand and create awareness I asked a friend to share their story. I am so grateful that Roe agreed.

Roe is an out and visible trans woman active in the Trans and Gender Diverse community as an advocate, activist, and blogger. Roe is passionate about equality, diversity and inclusion and advocates for all activism to be intersectional and aim to leave no one behind. We do better together, whether that is in regard to LGBTIQA+, mental health, feminism, disability or any other area. Roe is a person with faith history and describes faith now as an interesting relationship with the idea of the divine and faith practice.

Here is Roe’s story …

“I’ll be honest, I am just managing to hold on at the moment. ‘Hold on to what?’ you may ask. Well, hold on to me I guess. Hold on to a sense of me having the same humanity as everyone else, hold on to the fact that I am just as deserving of carrying accurate identification documents as you. Well, to be blatantly truthful, that I am just as deserving of living my life in safety and equality as the next human.

You might think I am being somewhat dramatic, histrionic even, but if you are a cis person – a person whose gender identity matches the sex they were assigned at birth – you don’t have the reference point from which to make such a judgment.

Trans and Gender Diverse (TGD) folk face an ongoing, sustained and targeted campaign against their right to exist, have equality and even to carry relevant documentation to prove who they are. In many places in the world, they are refused access to a safe place to go to the toilet.

Welcome to my world. That’s the space we are in right now!

But didn’t we solve all this with the Marriage Equality plebiscite? In reality, Marriage Equality legislation changed very little for trans folk. The initial legislation had almost zero effect on our rights. In time, it resulted in some changes that stopped us being forced to divorce. In some Australian states, further changes occurred that made birth certificates fairer. But the three most populous states are yet to make this a reality. Yes, this is hopefully in train in Victorian Parliament at the moment but is not a fait accompli and still has the task of getting through both houses of the Victorian Parliament.

It is currently 5:10 pm on a Monday evening, I am sitting on my bed typing these words at a time I would normally be still at my desk working at my day job. But here I am, and I am here, because, well, I couldn’t cope in that space. All day, as I tried to work, I was fighting back anxiety and panic. All the while my phone notifications were informing me of yet another transphobic article published in the media. Mostly the known culprits but not completely. There is anti-trans rhetoric deluging upon us at the moment. It is now open season on the trans and gender diverse communities. Open season on an already known vulnerable community. Open season on a community with a known suicide ideation rate of up to 40%.

How is it possible that Australia’s media regulators can view this conservative media onslaught as responsible reporting? And how did we get here? The answer to that is somewhat unbelievable but quite undeniably the truth: the Liberal Majority government with the majority of blame squarely the responsibility of the last three Prime Ministers who have led that government.

So how did we get here?

Well, it’s safe to say there have been transphobic media releases being published for many years. However, the saturation of it that we currently see can be traced back to the declaration of the marriage equality plebiscite by Malcolm Turnbull due to the workings of previous Prime Minister Tony Abbott. That campaign of two years ago opened the flood gates for transphobic reporting everywhere. Whilst the plebiscite was in the minds of the general public very much about gay lesbian and bisexual folk being able to marry the major target of those campaigning against it were the Trans and Gender Diverse community. That’s not to say we were the only target but we were the bullseye at which was aimed. And most horrendously the most targeted group were Trans Kids. The mostly right-wing, conservative and often religious campaigners targeted the most vulnerable of an already vulnerable community.

Let that sink in.

And lean in and spare a thought for the TGD community.

But of course, that’s not all. The end of the marriage equality campaign happened, the legislation was passed and we all celebrated with great intensity, and rightly so. We thought it was all over, and in some ways it was. Much of the anti LGBTIQA+ rhetoric abated. But it didn’t abate for the Trans and Gender Diverse community.

For the two years since we have seen a steady stream of horrendous things said about us. We couldn’t go a week, and sometimes even a day without opening a newspaper, a twitter feed, a facebook feed without finding ourselves declared to be anything from an abomination, to a trend, to embodied ideology.

This has continued unabated with a steady acceleration to the current situation of where a national newspaper has dedicated an entire section of their online platform to ridiculing and belittling us.

Lean in and spare a thought for your Trans and Gender Diverse friends, relatives, acquaintances, and colleagues. We are in dire need of support.

Many who are politically engaged will remember that 2018 in Australia was the year of turmoil for the Liberal Party. That is certainly true. Many will remember it as the moment that the unexpected outsider somehow managed to emerge as the leader of the nation.

Suddenly Australia had a conservative pentecostal leader. Scott Morrison did not take long to show his disdain for the general LGBTIQA+ community and in particular the Trans and Gender Diverse section of that community.

Scott was, of course, one of the members who ran from the chamber during the marriage equality parliamentary vote in order to abstain from voting against what his own electorate had voted for.

In short order, Scott was in the media in multiple forums deriding the trans and gender diverse community. He wasn’t standing back and trying to appear neutral. No, he was on the attack to make sure we knew he considered us to be less than human, indeed as he stated on public radio, something that made his skin crawl.

First we made his skin crawl.

Then we and those that support us were gender whisperers pushing an agenda to turn the world trans.

Then came his support in the election of openly homophobic and transphobic candidate Gladys Liu.

Then came his derision of the Tasmanian birth certificate legislation as ridiculous.

Next of course was his support of Israel Folau and his transphobic comments – yes many forget that Folou’s post was one in response to the Tasmanian Law reforms.

Then comes his derision of Cricket Australia’s new policy to include trans and gender diverse players as heavy-handed.

As you can see, this shows a dedication by the leader of this nation to deride and speak against equality for transgender and gender diverse Australians. Of course, I am sure this list is not exhaustive either. I am sure there have been comments I have missed.

I ask you to lean in and spare a thought for Trans and Gender Diverse Australians. When open transphobia is proclaimed at the highest level of a ruling government it is as though that transphobia is green-lighted for all and sundry to engage in.

You may think I am making more of it than is there, but I don’t think so. When a single national newspaper can publish 14 anti-transgender articles in a period of two and a half weeks then I don’t think I am exaggerating at all. When the normally progressive and supportive outlets also go full transphobia in their articles then I don’t think I am exaggerating either.

But what does this all mean for the TGD community. Well it means we are in a state of crisis. That whilst there are some good things happening at a systemic level – such as the Cricket policy and the Birth Certificate reforms passed in Tasmania and hopefully to be passed in Victoria, the individuals that form the Trans and Gender Diverse community are in fact in crisis.

We are trying to hold on to our well being. We are trying to hold on to the ability to keep the balls of life in the air and make life work. To feel safe on public transport, to walk down the street without terror, to use a public bathroom in safety.

These are some of the things that this means for our community. It is not an exhaustive list by any means. It is just a few quick examples of what life is like for us at the moment. It includes a fear of what we will see said about us everytime we pick up our phone and open a social media or news app.

As we attempt to not just keep the balls of life going but to also have our voices heard amongst the roar of anti-trans voices that we are just humans like all the other humans, that we just want to be able to live our lives safely and in community with equality just like everyone else, we ask you to spare us some thought and to show you support us.

Things you can do:

Reach out to any Trans and Gender Diverse golk you know and check in with them – not just once but regularly.

Show some support visibly. Put a trans sticker on your car, a flag at your desk a supportive filter on your profile pic.

Share trans and gender diverse posts and articles in all your channels and keep sharing. One is not enough.

Write to the editors of the publications that publish the anti-trans rhetoric telling them how disgusted you are.

Post supportive comments in the comments threads.

Call out people for transphobia.

But most of all …

Lean in, spare us a thought and show us that you care, that you see us, that we are valid, loved and equal. Because in this time we need the reminders, we need the visible support and we need the care.

If you don’t know much about trans issues but you support us simply because we are human then that’s great too but maybe it’s time to seek out some resources and better inform yourselves. Google is your friend and many trans folk will happily sit with you and have a respectful conversation with you. Just don’t ask about our body parts or what surgeries we have or have not had.

Lean in and show your support for the Trans and Gender Diverse community. We are in crisis.”

For further information visit:

Transgender Vic

Roe’s blog

Y Gender

Minus 18

*At the time of writing, the Vic Birth Certificate reform has passed the lower house 56 votes to 27 and it now moves to the upper house to be debated at the end of August.

 

Thank you, Roe, for sharing a bit of your journey.

Haunted by Hell: Part 3 – Hell Hath No Fury Like Hell Scorned … and Love Wins

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“What is hell? I maintain that it is the suffering of being unable to love.” – Fyodor Dostoevsky

What did church fathers like Origen, Clement, Gregory of Nyssa, St. Anthony and Didymus hold in common that would see them snubbed by many modern Christian institutions?? The doctrine of apokatastasis … No, that’s not a cat with a serious disease … rather, it is a theory that holds the hope of complete restoration and reintegration of our world. This was a popular doctrine of the early church. Patristics scholar, Ilaria Ramelli, writes:

The main Patristic supporters of the apokatastasis theory, such as Bardaisan, Clement, Origin, Didymus, St. Anthony, St. Pamphilus Martyr, Methodius, St. Macrina, St. Gregory of Nyssa (and probably the two other Cappadocians), St. Evagrius Ponticus, Diodore of Tarsus, Theodore of Mopsuestia, St. John of Jerusalem, Rufinus, St. Jerome and St. Augustine (at least initially) … Cassian, St. Issac of Nineveh, St. John of Dalyatha, Ps. Dionysius the Areopagite, probably St. Maximus the Confessor, up to John the Scot Eriugena, and many others, grounded their Christian doctrine of apokatastasis first of all in the Bible.
— Ramelli, Christian Doctrine, 11.

Historian J.W. Hanson reminds us why this specific doctrine of universalism held by someone like Origen cannot be easily dismissed:

The greatest of all Christian apologists and exegetes, and the first man in Christendom since Paul was a distinct Universalist. He [Origen] could not have misunderstood or misrepresented the teachings of his Master. The language of the New Testament was his mother tongue. He derived the teachings of Christ from Christ himself in a direct line through his teacher Clement, and he placed the defense of Christianity on Universalistic grounds.
— Hanson, Universalism, 133.

But hell is not that easily scorned. A furious Augustine wrote,

It is quite in vain, then, that some – indeed very many – yield to merely human feelings and deplore the notion of the eternal punishment of the damned and their interminable and perpetual misery. They do not believe that such things will be. Not that they would go counter to divine Scripture — but, yielding to their own human feelings, they soften what seems harsh and give a milder emphasis to statements they believe are meant more to terrify than to express literal truth.
— Augustine, Enchiridion, sec. 112.

Obviously, Augustine (and many that would follow) had taken a real issue with anyone rejecting the idea of an eternal hell. They built their arguments on theories of predestination or free will. Augustine’s disdain carries over to the modern world. Universalism, to some, is, and always will be, heretical. However, many others have taken another closer look and cannot disregard what they are finding: that the hope and belief in a fully reconciled world was part of the faith of many early Christians.

It was the gift of a conversation with my twelve-year-old years ago that made me step into finally admitting and embracing the fact that I no longer believed the hell ideology that had been sold to me as an adolescent and continues to be perpetuated in numerous faith traditions today. My son doubted very much that a God that identifies as love and recommends a path of peace and forgiveness would condemn humanity to eternal flames for not believing or behaving ‘right’. A God that would torture creatures for eternity and at the same time identify as Love was non-sensical to him. I agreed. Letting go of the idea of Dante’s hell did not stop hell from haunting me for a few more years. Embedded fear ideologies hold power and fury.

Nowadays, I seldom think of hell, except when I am walking alongside people who are actively deconstructing religious ideas that they feel have harmed them. In this process, I have observed the cruel terror inflicted upon innocent, vulnerable people who have clung to the idea that God may fling them into the flames if they do not measure up to certain standards set by their specific religious tribe. It has not promoted some sort of ‘righteous’ living or love of God, just fear, anguish, or comparison. Ultimately, I think Dante’s hell was a genius invention by the religious and politically powerful for effective social control. It is amazing what horrendous acts people will commit and callous things they will say in the name of God when eternal hellfire is set as punishment for ‘disobedience’.

For me, love is enough. Life is not about judgement or some giant cosmic test set by the Divine for unsuspecting humanity. Rather, it is learning to let go of fear and to embrace life to its full, and sometimes complex, potential. Life is following that narrow, difficult path of love amplified through the life and words of Christ. It is about loving my neighbour. I believe God is love and that Love Wins … every time!

Letting go of a hell of an idea has been a journey for me … one day I may write about it in greater detail. For now, for those interested, here is some further interesting reading:

The Evangelical Universalist by Gregory MacDonald

Patristic Universalism by David Burnfield

Christian Universalism by Eric Stetson

Inventing Hell by Jon Sweeney

Four Views on Hell

I studied a minute, sort of holding my breath, and then says to myself: “All right then, I’ll go to hell”—and tore it up. It was awful thoughts and awful words, but they was said. And I let them stay said, and never thought no more about reforming.
– Huckleberry Finn –

 

 

 

Haunted by Hell: Part 2 – Our Addiction to Retributive Justice

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“There are different kinds of justice. Retributive justice is largely Western. The African understanding is far more restorative – not so much to punish as to redress or restore a balance that has been knocked askew.”
-Desmond Tutu –

Dante’s hell, as discussed in Part 1, fuelled the human imagination. Eternal flames, endless pain, torturous screaming of people who refused to believe the ‘right way’ … judgement had come!

I still have an email sent to me by a religious leader who was horrified when I first began to publicly express my doubts about some interpretations of hell. The email was well-intentioned, I am sure. He outlined a couple of the actions of world dictators whose corrupt tenure had caused tremendous suffering, gratuitous violence, and the loss of thousands of lives. “Do you think that a just God would simply forgive these people without judgement?”, he wrote. “Of course not. A just God is compelled to serve justice on behalf of the victims.” He then concluded with several Scriptures and a sincere hope that I would see how ‘dangerous’ my ideas were.

I heard his frustration. Retribution has made the known world go round. The ‘Just War Theory’, built largely upon Christian philosophy, is an example of our desperate need to justify retaliation. Some wars have been remembered and deemed ‘noble’ because the punishment was ‘needed’ and therefore going to war was thought of as ‘honourable’. We live by the stories we tell ourselves. We also live by the stories we are told – the history and culture that has shaped our way of thinking. Retribution is one of them. If someone has done something wrong, they need to pay for it. We may deny the thought that we embrace the notion of ‘an eye for an eye’, but the ardent belief in an eternal hell and a ‘loving’ God that sends our enemies there, begs to differ!

So, I ask myself honestly, why do humans hang on to the idea of hell with such fervency? To say, “Well, the Bible says so,” I find simplistic and hypocritical. The Bible provides all sorts of directives but we pick and choose what we believe based on many things, including our worldview and the stories that accompanied us through life. Nowadays, most people find the idea of slavery abhorrent, but I could argue a fairly strong biblical case that supports slavery. People did it for centuries. No, we choose to cling to the idea of hell, told and retold through myth, philosophers, artists, zealots, and theologians, because hell, in a sense, provides relief from the overwhelming sense of injustice that we often experience in this world.

Retributive justice is an addictive cycle. The story of punishment and vengeance is glorified and trumpeted with loud overtures wherever we turn. No wonder it has made its way into our theology – our way of thinking about the Divine. We want God to be like us – to hate all the same people we do. After all, is God not the avenger of the innocent? One who threatens us with hell in order to change our behaviour? Some theologians speak about ‘the fall’ of humanity, of the ‘total depravity’ of humans, how are ‘hearts are deceitful’. These dogmas are in line with retributive justice: the offender is defined by deficits and therefore ‘worthy of punishment.’ And, just like in retributive justice, the criminal justice system (in this case, God) controls the ultimate punishment of the crime and criminal … Eternal Hell.

When people have been wronged, and for many people the effects of the wrong are so traumatic and dominant that it has made life very difficult, retribution is a glimpse of hope. It offers a vague promise of gaining some relief from the pain they bear every day. If that person also holds to a relentless hell narrative then retribution becomes a lot more significant – it is possibly eternal, not just temporary. So hell does not just serve the ‘ruler’ as a form of behaviour control, it also serves the ‘ruled’ because it holds the assurance of justice that every human being craves.

Perhaps your hackles are raised just reading this? Perhaps you feel very uncomfortable as we poke around a deeply embedded storyline? You may have many questions right now … Or you may feel hope? The thought that perhaps the idea of hell, just like the wizard of Oz, is a tired old concept hiding behind a lot of puff, smoke and zealotry.

So if we choose to believe in ‘hell’, how else can we understand it? Can we free ourselves from the haunting of hell? And what about justice? And what the Bible says? Is there another way forward? I believe there is …

“An eye for an eye only ends up making the whole world blind.”
-Attributed to Mahatma Gandhi –