It is important to recognise that the biblical imagery of God as groom and Church as bride, and of God as Lord and Church as Lady, are not the only way the relationship between God and the Church is represented. There are also images of God as mother and Church as child for those who care to look.
A key difference between orthodox Christianity and Gnosticism is that Christianity has traditionally affirmed that the God of Israel and the Father of Jesus are one and the same, whereas Gnosticism has traditionally asserted that the two are different beings altogether, envisioning YHWH as a self-deluded Demiurge who sits well below the Father in the divine pecking order. This is why you’ll find esoteric interpretations of the Song of Songs from Christian mystics, who consider the Old Testament scripture, but never from Gnostics, who don’t.
One of the crucial differences between magic and prayer, I find, is where the will fits into it all. In magic the aim is to transform the world through the will. In prayer the aim is the transformation of the will, from self will to God’s will. Through this our world is transformed.
With the turning of the seasonal tides I find myself reflecting on fresh starts and new possibilities. Jesus once said, “And no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, they pour new wine into new wineskins.” New beginnings are important. And it is important to begin with the future in the foreground, not the past.
A prayer by Harry Martin, which I offer in celebration of the southern winter solstice,
Jesus, Love, we seek your coming.
As your servants we join with all creation
in proclaiming your glory.
The winter barren trees look heavenward,
Anticipating the newness of life,
coming in the springs of your resurrection.
The soaring eagle lifts our hearts,
that with your holy angels,
we can climb the heights of your holy hills.
The whiteness of the fresh snow
refracts the light and beauty
that the call of your holiness brings to us.
Jesus, Love, our Creator King,
we rejoice at your coming,
and yet we sorrow.
Your Holy Word shines upon our path.
And we see…
Lives imprisoned and impoverished
Country sides crushed and ravaged by wars
where hate, pride and arrogance reign.
We see waters poisoned by neglect,
Birdsongs of praise stilled
by the corruption of need and want.
Creator King, we weep with the doe
seeking her fawn
crushed by the rush of human traffic.
We sorrow with the unborn child
who will never know,
the beauty of the daybreak.
We weep, coming King,
Because we fail to see and cherish,
the holy beauty and joy
of all life and creation you have made.
I am finding Albert Bandura has a very useful model for identifying the mechanisms of moral disengagement. Indeed, when I consider the current crisis of refugee children being removed from their parents, I can say I’ve seen plenty of examples of all four major mechanisms and their subtypes coming into play already. The following examples have come from multiple sources:
- Behaviour reframing
- Moral, social, and economic justifications. “They’re an existential threat”
- Euphemistic re-labelling. “They’re not asylum seekers, they’re illegal immigrants”
- Advantageous comparisons. “Lesser of two evils. A strong deterrent saves more people in the long run”
- Consequence reframing
- Denial of the consequences. “They are being treated well”
- Misrepresenting the consequences “It’s actually good for them”
- Responsibility reframing
- Deflecting the responsibility. “It’s the Democrats law”
- Diffusion of responsibility. “It’s not like it’s me who’s mistreating them”
- Victim reframing
- Dehumanisation. “They’re animals”
- Blaming the victim. “Their parents are responsible for bringing them”
Have you seen any of these mechanisms in play?
The sacralisation of space is an important aspect of ritual within Nature religions. In the New Testament though, we are told that we who are in Christ are the temple of the Holy Spirit; that we are the temple with Jesus as the foundation stone. In other words, we ARE sacred space. We sacralise whatever space we are in, as we serve God. Food for thought.
The Solstice is upon us. The sun has ventured down to the lowest point in the sky, bringing with it the shortest day and the longest of nights. It doesn’t get any darker than this. Since the Autumn Equinox back in September when we experienced the vitality and fruitfulness of nature’s finest mast year, the balance of power has been in the grip of the darkness. We have all experienced the chill of the drawing in of the nights and the gloom of the grey and misty morn.The rhythms of the natural world around us have ebbed, its energy returning to roots and trunks, or towards hibernation for those animals whose bodies observe this pattern of behaviour. Yet other life continues, the evergreen hope of the holly, ivy, pine, fir, cypress, cedar and yew; the sound of geese and other birds who migrate here in search of shelter and food from their harsh homelands. Life goes on, but at a slower pace than before.In all traditions, it is seen as a time of celebration, and rightly so, for on the Winter Solstice, the light will once more return, bringing along with it the warmth necessary to revive that which is dormant.In the story of certain traditions it is the time where the Winter Queen reigns, where the fight in the wyld wood between the giants of leaves, the Holly and Oak Kings comes to a head, and the dark Holly King surrenders his crown to the lighter Oak King, to rule once more from now until the Summer Solstice. We are reminded that in the darkness, light has always been present, fighting valiantly, so that even the smallest light can never be fully smothered by darkness, and we know the promised cycle of the seasons will continue as long as the earth endures. Hope remains in that promise, no matter how barren the landscape, the land will be reborn every spring. Some even tell the story of Yule and the birth of the Sun God at this time.In the Christ Tradition, it is a time for celebrating the incarnation of the Sun of Righteousness, the one of whom the ancient prophets spoke; the Divine Child of Promise, a child who brought hope, light and justice in a world of turmoil and darkness. His birth was announced in the skies in two ways. Firstly, a heavenly host of angelic beings to the lowest of the low, the shepherds in their fields at night, showing that the Divine is interested in those generally cast out by society. It was also announced by three triple conjunctions of the planets Venus, the mother, and Jupiter, the father, and the King Star, Regulus in the constellation of Leo, the Lion of Judah. It was an immutable sign, one which the ancient world marvelled at. Those in high places, who listened to the voices of the ancient prophets and opened their hearts to leading of the Eternal Spirit were moved to trek hundreds of miles in order to worship the Christ Child.Like the sun moving down from its high point at the Summer Solstice, to its lowest at the Winter Solstice, the Sun of Righteousness moved from the highest heavens to this earthly plane at his incarnation. And from the highest ranks of the Magi, to the lowest outcasts in the shepherds, the Divine calls all humanity into deep relationship, regardless of our background or past experiences.At this time where our very life breath becomes visible to us in the cold, may we give thanks for that breath each day, and may we seek the Light Eternal to illuminate our hearts, minds and spirits, that we too may walk in the light. May we remember that spell of the White Queen, that seeks to keep us ever in Winter, but never Christmas, has been broken so we can live in the hope of Immanuel, God with us.