Movement 124

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hearin$ new volGes a collection of essays offers the opportunity to hear voices that are normally ignored s Ulrl hl \a l','|' OTHER WORLDS klrttJ t'r lirrt llr,trvn ) ../ /\. I '0 t, .l I other voices, other worlds: the SIobaI church speaks out on homosexuatff Edited by Terry Brown, Darton, Longman & Todd, 814.99 the voices offered here break down the polarity of the liberal north atBinst the conservative south Claire Chalnters is a student at Oxford University. Terry Brown opens his introduction with the caveat that it's'difficult to say what new enlightenment another book will bring' in the continuing controversy on homosexuality within the Anglican church. Nevertheless, the essays he has edited make for interesting and often startling reading, not least for those unfamiliar with the voices of the global church, usually muffled in mainstream coverage of the issue. All of the essays are accessible, providing you with the information needed to understand the wider theological, cultural and personal points they make as you read. Each of the writers offers a distinctive viewpoint and they write from across the global South, Uganda, Cuba, lndia, Brazil, Japan and New Zealand being among the territories represented. The viewpoints that they offer seem an important intervention in the deep divisions within the Anglican Communion which have been caused by differing attitudes towards homosexuality within its broad church of theological opinion. The voices offered here break down the polarity of the liberal North against the conservative South which has come to characterise the schism. Although the second Anglican Encounter in the South declared that Cod willed human sexuality be'expressed only within the life-long union of a man and a woman in (holy) matrimony', the voices from the South which speak out in this volume call for the inclusion of different expressions of sexuality within the Christian community. lndeed, as you read through the essays, it becomes increasingly clear that the 'other voice'allowed to speak within this collection is not only that of the global South, but that of the gay or lesbian Christian active in the life of their church. ln a nunrber of essays, authors pause to offer their own personal experience of finding their place in the ministry of the church as gay or lesbian believers. Thus, throughout the volume, readers are reminded that, as one contributor points out, 'gays are active members of society ... involved in their communities and churches', even though they may have been forced to make a public secret of their sexuality. As this volume ranges across a number of different societies, it gathers together nraterial of interest to the general reader as well as the Christian reader. Read together or dipped into, these essays offer snapshots of the global position and struggles of the gay and lesbian community. A continuous thread between them is the influence of the colonial past. lndeed, the reader is quickly reminded that the encounter of North and South through colonialism continues to shape national and cultural psyches across the globe, making visible the wider social, cultural and political forces which are at work in the debate. The theology of the issue is also subject to much consideration. A number of different understandings of biblical interpretation coalesce in the affirmation that its teaching cannot be understood properly if we read only fragments or without context. Further, authors offer up new readings which affirm inclusivity and understanding. One contributor, who is herself the head of an Anglican theological college, argues forthe need to move away from a theological entrenching of positions. lnstead, Christians should develop a standpoint based on'relationality', building between people and identities. Only in building'bridges of loyalty across ethnic, gender, sexual and other differences' can we make sure we 'care enough about people who are different from ourselves to stop us from using those differences to dest'oy one another.' ln this voice we find a concept of healing, reconciliation and communion which is very different from that the Windsor Report of 2004, the Anglican church's most recent consideration of how to heal the division within itself. The report regretted the actions taken by the Episcopal Church (USA) in consecrating a gay bishop, and by the diocese of New Westminster in approving the blessing of same-sex unions, recognising those parts of the Anglican Communion not yet ready to accept such moves and continuing to deny the homosexual community as an integral part of the life of the faith. Thus, as gay and lesbian Christians continue to be held on the margins of the church as the other, Brown's volume offers a timely opportunity for the global church to speak out on homosexuality. O 30 movement
Da Vinci consPiracY? Well, this summer I eventuallY gave in and waded through Dan "Brown's turg,id nonsense-fest lhe DaVinci Code.lt was either that or try to get worked uP about the World Cup, and red and white just aren't mY colours. I love the strange determination which some Christians have to provide free marketing for things they disapprove of. lt's hard to see how the film - which apparently manages to remove the few elements of plot and excitement that keep the book moving - could have succeeded without the free publicity of being condemned by the church. My favourite response was a scratchcard handed out in cinemas showing the film, which lists a number of the claims made by Dan Brown, asks you to say whether they're true or false (well gee, can you guess?), then instructs you to go to a church and find out more. I can't think of anything more likely to make people think, A- hal lf the church is so desperate to deny all this, maybe there's something in it after all. Shame the film was so crap, though.' Blair to Muslims: 'l'm right, so there' It's hard to believe these days that Tony Blair ever had even a nodding acquaintance with what the rest of us call reality. For a long time, though, he's soldiered on in his frankly weird belief that he's riglrt about everything, regardless of annoying inconveniences like democracy, evidence or common sense. It seems, though, that he's finally got a bit peeved about being the only one who understands. This summer, he told moderate Muslims that it's not enough to oppose terrorists' methods - they have to oppose their ideas too, and their 'completely false sense of grievance against the West'. ln other words, 'it's not enough to oppose terrorism, you have to agree with my policies too'. So, Tony, does this apply to non- Muslims too? Do we all have to toe the line and admit that you were rightallalong, or is it justthe I brown people who have to watch out for your thought police? Competition It appears that, for the first time, I have some competition in this 'biblical figures writing satirical columns' lark. About time too, is all I can say. lt's almost as lonely in this business as I imagine il must be to be Tony Blair. So, it seems that the Cood Lord Jesus Christ himself has got himself a slice of the pie. His article appeared in a satirical online magazine called lhe Onion in June. (l have to confess I feel a certain superiority in that / appear in good old-fashioned print.) His article is a rant about a car mechanic who's apparently got up Our Lord's nose. He suggests that his universal forgiveness may not extend to this particular individual, telling him 'Find a new Messiaqic redeemer'. I wait vtrith bated breath to see who else"will join myself and the Saviour in our forays into publishing. Can you see Muhamnrad as a film critic, perhaps? Or the Buddha reviewi ng restaurants? What larks! l'm a little behind the times on this one, but I feel it merits , comment anyway... Last December, the Athletics Union from the London School of Economics got a bit out of control on its annual 'Barrel', invaded the campus of King's College, and did f30,000's worth of damage. What I Iiked about this was the press statements made afterwards. The LSE union described the vandals as a 'splinter group/, while the King's people called them a 'drunken and chantirrg horde'. Funny how one's perspective alters things, isn't it? Even better, an LSE spokesperson said, 'The Barrel is intended to be a light hearted end ofterm event and we are enormously disappointed that this was not the case this year.' Because of course, sports students are normally very polite and restrained at their endof-term drinkathons. Kapow! (God willing) This May saw the publication of the first in a line of Teshkeel comics, which follow the exploits of 99 Muslim superheroes, each embodying one of the virtues of Allah. They wear tights like Western superheroes, although at least one of them has a burka too. I think this is a great idea, and Christianity should have its own superhero comic. I can just see the special powers: Bread and Fish Man, Water into Wine Cirl. The Cadarene Swine could become a scary supervillain. The only concern is that'turning the other cheek' might make all the fight scenes a bit one-sided. O I love the way certain elements in the church like to provide free marketingl for things they disapprove of movement 31 t ^-, o o o' fi
Page 1 and 2: t. ,.termly maElazine of the studen
Page 3 and 4: editorial 'Value' is a loaded term
Page 5 and 6: scm glrassroots reporl: peak retrea
Page 7 and 8: i gt?#L?g#ffGam working, to set aII
Page 9 and 10: steve collins on alternative worshi
Page 11 and 12: I So, how would he like to see thin
Page 13 and 14: dippin$ toes in the sea of laith a
Page 15 and 16: i bursaries is complex and many of
Page 17 and 18: a resurgence? Signs of hope for stu
Page 19 and 20: apply. Financial help can sometimes
Page 21 and 22: ties and binds principalities, powe
Page 23 and 24: wood ingham's tales from the world
Page 25 and 26: who were inspired by self-governing
Page 27 and 28: writing about culture (popular and
Page 29: the latest series of the a0prentice

Movement 124

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