Rowan Williams, Archbishop of Canterbury, recently gave an address on environmental justice and the urgent need for a recovery of human self-understanding: as called to connection with the material world and responsibility for its future. Beginning with a reflection on the story of Noah, he travels “some way from Mount Ararat” to the current ecological crisis and offers some incisive criticism. Here’s a snippet:
So we must begin by recognising that our ecological crisis is part of a crisis of what we understand by our humanity; it is part of a general process of losing our ‘feel’ for what is appropriately human, a loss that has been going on for some centuries and which some cultures and economies have been energetically exporting to the whole world. It is a loss that manifests itself in a variety of ways. It has to do with the erosion of rhythms in work and leisure, so that the old pattern of working days interrupted by a day of rest has been dangerously undermined; a loss of patience with the passing of time so that speed of communication has become a good in itself; a loss of patience which shows itself in the lack of respect and attention for the very old and the very young, and a fear in many quarters of the ageing process – a loss of the ability to accept that living as a material body in a material world is a risky thing.
Monthly Archives: October 2009
Hauerwas on the Lord’s Prayer
But the disciples also pray that what the Father has willed in his Son will be done over the whole earth. To pray that God’s will be done is to pray that our wills be schooled to desire that God’s will be done. Our wills, the will of the world, will nail Jesus to the cross. But God defeated our willfulness, making it possible for us to pray that God’s will be done on earth.
That is why we should not ask for more than our daily bread. Only on the basis of the work of Christ is it possible for us to ask for no more than our daily bread. Just as God supplied Israel daily with bread in the wilderness, so followers of Jesus have been given all they need in order to learn to depend on one another on a daily basis. Without the community that Jesus has called into existence, we are tempted to hoard, to store up resources, in a vain effort to insure safety and security. Of course our effort to live without risk not only results in injustice, but it also makes our own lives anxious, fearing that we never have enough (Matt. 6:19-21). In truth, we can never have enough if what we want is the bread that the devil offered Jesus. But Jesus is good news to the poor (11:4), for he has brought into existence a people who ask for no more than their daily bread. (Matthew, 78).
Palpation
round the cusp of the world
with delicate and nimble tosses
tapped into play
come youthful joy, one smile
and leaves released from hangers
the singular slowness
excitable yet reticent
of being
awash in tendered embraces
the titillation of seed
new sprung une pauvre, grinding
clothes in water dirt
filtering a dialect as close
and ancient as the breast
profferred to her ragged beloved
whose untoothed mother bears
yet the titanic sword of history
commiserator with branch and quetzal
and land brimming
with lust against death
squatting to the new day
a lean-to of avid Father
donor of quizzical charity
and receiver back of Son
once marooned:
as it was in the beginning
so it is now
and so it evermore shall be
world without end
hallelujah
amen
Sonorous Folds
votive flowers—
this one blooming, that one now folding—
diminutives of the divine glory
children romping
(four and eight years now)
laughing in arabic
and i becoming,
fully and finally,
a body.