Movement 105

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Jesus, is no threat to them as the Colonial Christ had been. For Jesus is a Crucified God who dies protesting on their behalf' AloY critiques the PoPularlY used theological framework which divides contemPlation and action, and faith and justice. There is an invitation in this book to revisit Jesus' Eucharistic language on God's Reign and God's Poor. This unique material introduces a new way to understand the Person of Jesus in the context of Asia, which he names Covenant ChristologY. lt is an attempt to recover a theology most appropriate from within the Asian context, not onlY as a possible waY to understand God's action in the world, but also to critique the dominant model of the absolutised CaPital and the M arket doctrine (Mammon) which seem to rePlace Divine sovereignty in the struggle of PeoPle' It is to AloY's credit that we today have new concepts I ike the cosrnic and the meta cosm ic religiositY, where he makes a subtle distinction between the primal religions/ cosmic (religions of the soil) and what we call the major faiths of the world (meta cosmic). He also makes an erudite adaptation of the Buddhist distinction between lhe lokiYa (natural) and lokuttra (super natural) as a critique of the traditional western distinction between the secular and the religious' His Magnum OPus, Asian Theotogt/ of Liberation, which is now translated into nine European and Asian languages, is used as a source book where some of these concepts are further explored. lt recovers a theological axiom derived from Buddhist apicchata (havingfew wants) and daliddata (ienial of even basic needs), an interplay between the voluntary poverty and the forced poverty. Voluntary poverty is embraced as a spiritual path whereas forced poverty is enforced because a few can enjoy the resources meant for everyone (victims of Mammon). Aloy's socio-theological critique goes beyond a mere reading of the Latin American Liberation theologians from the perspective of the spiritually diverse Asian masses. His genius is to rediscover a soclolutiurat herrneneutic and Asian conceptual tools for doing theology, acceptable to people of faiths in Asia' ' iis most significant contribution' if one were to sum up, is a challenging invitation both to the struggling masses and the 'animators' to find their place in society' the scholars to get up from their theological slumber, and for churches to make an u.tiu" lngug"ment with the real wodd' l4- Shanthi Hettiarachchi is based in Luton and works for the humans rights organisation Grassroots. MysterY tour starts here trffiH!il***Ifr::, ihe children joined the adults' Amidst the whispered story-telling and the squabbling between toddlers, two elders stood and welcomed Maeve with love and tenderness' Their welcome was simple and from the heart. Before welcoming the slumbering Maeve, all children were welcomed and told that they were much loved by members of the Meeting. They weie thanked for bringing their unique qualities to the group, and their oresence, silent or noisY, was unconditionally affirmed' The cuddles Maeve ieceiveO at the end of Meeting, from adults and from childr'en, were as tender and warm as the earlier words. This simple ceremony raised questions for me about baPtism and rituals of welcome. Why is it important that my Jaugfrter belongs to a faith communitl4 lt is imp6rtant to me that Maeve knows she beiongs to a wider community than her immeliate family, and that this community has a common sense of identity as faith seekers. A ritual to mark this moment is also important. The Quaker welcome is a ."i"tony which helps that community express its welcome to a new child while at the same time allowing the parents the free space to say'look, this is our child' we want ll soundings in spiritualitY t Hnnvev you to take an interest in her life and to helP her explore the mYsterY of faith.' More than thirtY Years ago I was welcomed into a worshipping Christian community, dressed in our family's beautiful faith which speaks of the relationship between God and me in ritual and symbol' It is this relationship, including the mystery of the life, death and resurrection of Jesus Christ which fascinates and invigorates me as an adult, regardless of the particular type of faith community to which I belong' No ritual of belonging can ever sum up this mystery of faith. All we can do, from whatever tradition we come, is ask ourselves: 'do we believe in the mystery?' and 'what rituals help us to express this mystery?' My wish for Maeve is that she will No ritual of betonging can ever sum uP this mystery of faith ' Att we can do is ask oursetves: 'do we betieve in the mystery?.' f'Littoo* christening dress, hat and shawl' in u ."r"tony with promises and words' with water and ritual familiar to many' Now' despite my frustrations with much of what ry bnur"f is and does, I still feel that I O"fong, but not to the Church of Scotland' I was biptised into the universal, catholic church, a world-wide network of believers' And I was baptised into the M/mystery of movement 8 sense the mystery of faith in her life' that she will know that she is loved unconditionally by those around her' and inat sfre will feel free to ask questions which take her more deeply into that mystery' Through the simple ceremony of Quaker worship she was welcomed into the universal church. ln the mystery, in the silence she was welcomed by God into life'
Onwards and upwards ASSAGE. The last five years are racing to a sudden conclusion: I am almost finished with the Student Christian <strong>Movement</strong>. I began with a threeyear contract, and renewed it for another two years, and now that's coming to an end We are in the middle of a search for my replacement, and by the time most of you read this, that person will be hired, and will begin work in August. And 1... will be... hopefully... in anotherjob. I have never really looked for work. Every job I have had has been through someone looking for me to work for them. I fervently hope that the same will happen this time, because I am discovering that things are not winding down to a close; rather, they are building up to a big bang at the end of my reign as SCM Canada's Grand Poobah. Pause. I am oh-so tired. I altered my entire life to do this work, moving to Toronto and surrounding myself with a lively and consuming SCM community. lt has been a wonderful time, but now, I don't think I know how to extricate myself from all of this. lt is never easy to leave the SCM. I know, because I've done !t before, as a student, at my last national conference as a student. It was 1990, and I was walking away from the only community who had been my support network for years. I was bitter and angry, and not ready for the world. I was pissed off at everything in those days. I wrote a letter to the SCM national magazine, expressing my anger at feeling abandoned. lt ended things with a bad taste, something I don't want to do this time. But now, I feel similar feelings creeping in. How can I possibly find a community that matches what the SCM has been? What other group will introduce me Rrcr GnnnNo to the world in the same way? What other group will teach me as much as give me the opportunity to teach others? Where else will I find such compassion, commitment and critique? Ponder. "So," I tell myself, "you'll get over it. Stop being such a baby! Take a second to count your bloody blessingsl" And it's true. Now that I am being released into the world, I will need your help to keep me from moping about my great days with the SCM, about world travel, conferences, retreats, exposures, worship, consultations, lectures, seminars... These are things that were traumatic at the time, but with this rosy hindsight starting to fill my vision, I see nothing but grand opportunities and treasured memories. For instance, over the last three years, I have had a column in <strong>Movement</strong> magazine, the finest periodical cataloguing WSCF work in existence. I have met political and religious leaders, made incredible friends, been challenged in everything imaginable, and tested to the limits of my abilities. I am leaving feeling sane, a little harder, a litfle clearer and with a lifetime of experiences to draw on. l'm the luckiest guy alive. Promise. So, whom am I kidding? How can I be part of a global family like this and walk away? My only real option is to recommit, maybe not as an SCM general secretary, but as a damn fine senior friend, maybe more directly in a career in campus ministry, or some other kind of ministry that can draw on the unique gift of the SCM. It's just the unknown I fear, not that which I've How can I possibty find a community that matches what the SCM has been? How can I be part of a gtobat famity tike this and watk away? come to know intimately, this glorious puzzle, this bunch of Christian misfits who will not accept the stories they are being told by the powers that be. I will always belong to this gang of friends. But. For now I am done Tying and Binding. So when you see me on the street someday (hint: I might not be wearing the same hat), greet me as a friend, because we can not afford to lose touch. Not in this world. Rick Garland is the outgoing Grand Poobah (National Co-ordinator) of Canadian SCM. Now, he writes, 'My plans are to just let the universe know that I am ready for a new job and see what it sends me...' Doing anything interesting this summer? Have you considered teachins ()ryU 4 ff^f C( LINGUA FRANCA is looking for students who are fluent in English or another European language, and are willing to help students in eastern/ central Europe improve their foreign language skills. ln exchange for your time and language teaching, you get a unique insight into the life, culture and religious traditions of your hosts. THE COURSES last for 2-3 weeks each during summer (between July and September) and can be profound learning experience, as well as great fun, for everyone concerned. A formal teaching qualification is not necessary. Enthusiasm is a big advantage. l;n3ua f^rr\ c/o WSCF-Europe, Prins Hendriklaan 37 1075 BA Amsterdam, Netherlands. t: +31.20.20.675.4921 e: li nguaf ranca@xs4all.nl movement 9
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