A very big thank you to an unknown RA member who offered to take me from the back of the queue straight into the Van Gogh exhibition as her guest. She is absolutely right that if membership entitles you to take a guest with you, why not, in an act of random kindness, make that someone that you don't know except that they have sufficient interest to have joined what remain lengthy queues. I'm certainly very grateful both to have seen the exhibition ad to have been the recipient of an act of random kindness.
The exhibition was, of course, fabulous, although I was surprised that it did not include more of the really well known works. What was great was to see many of the early works which to my mind show what a strong artist Van Gogh was almost from day one (although this went almost completely unappreciated at the time). The key move it seemed to me from seeing both early and late works together was in translating the marks that he made in pen and ink drawings to his oil paintings where, combined with the vividness of his colour, they provide the vigourous force and movement across the entire canvas that gives the greatest of his works their intense power.
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Waterboys - The Whole of the Moon.
Showing posts with label kindness. Show all posts
Showing posts with label kindness. Show all posts
Saturday, 10 April 2010
Tuesday, 6 January 2009
Collective bankruptcy
Here is an interesting coda to my 'Water into Wine' post and the mention in it of a Guardian feature article outlining reasons why kindness has gone out of fashion in the age of the free market and the selfish gene.
This coda comes from the Introduction to Rowan Williams' Dostoevsky: Language, Faith and Fiction in which Williams sums up "the central question posed by the various moral crises to which Dostoevsky was seeking to respond as "What is it that human beings owe to each other?" He writes that:
"The incapacity to answer that question coherently - or indeed to recognise that it is a question at all - was for Dostoevsky more than just a regrettable lack of philosophical rigor; it was an opening to the demonic - that is, to the prospect of the end of history, imagination, and speech, the dissolution of human identity."
Williams writes that "the question does not seem any less pressing in the new century, and the incapacity or unwillingness to answer it is even more in evidence."
The Guardian article by Adam Phillips and Barbara Taylor (and their book, On Kindness) seems evidence of what Williams is saying. In the article, they note that “for most of western history the dominant tradition of kindness has been Christianity” which “functioned as a cultural cement, binding individuals into society” until “the Christian rule ‘love thy neighbour as thyself’ came under increasing attack from competitive individualism”:
"Kindness was mankind's "greatest delight", the Roman philosopher-emperor Marcus Aurelius declared, and thinkers and writers have echoed him down the centuries. But today many people find these pleasures literally incredible, or at least highly suspect. An image of the self has been created that is utterly lacking in natural generosity. Most people appear to believe that deep down they (and other people) are mad, bad and dangerous to know; that as a species - apparently unlike other species of animal - we are deeply and fundamentally antagonistic to each other, that our motives are utterly self-seeking and that our sympathies are forms of self-protectiveness."
James Meek made some similar comments in yesterday's Guardian in writing about the credit crunch:
"It's not just that we see the economic crisis rearing up out of the sea in the distance, like a slow-motion tsunami from which, despite its creeping speed, we cannot escape. What makes the situation peculiar is that the crisis that threatens us also seems to be us; we are simultaneously menaced by the wave, and exist as elements of the wave. After all, that is what an economic crisis is: the sum of all the individual actions of billions of people around the world, deciding whether to lend or hoard, borrow or save, sell or buy, move or stay, hire or fire, study or look for work, be pessimistic or optimistic.
It's like those mysterious polls of "consumer confidence" in which pundits set so much store. How confident am I about the future? Well, I'm confident if everybody else is confident. I'll tell the survey how confident I am when I see what that confidence survey says.
Nobody likes to think they are a pinprick in a vast demographic, particularly one that seems to be engaged on its own destruction - The Consumer consumes the consumer - but that is where we find ourselves."
Where we find ourselves is, at:
"the realisation that, all in all, everything that was in the world just wasn't worth as much money as punters thought it was. Never in the field of human consumption, the banks realised, had so much been owed by so many to so few, and with so little collateral."
What we collectively valued has been shown to be bankrupt and, unless and until we collectively begin addressing the question that Dostoevsky and Williams raise, it and us will remain so.
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Peter Case - Walk In The Woods.
This coda comes from the Introduction to Rowan Williams' Dostoevsky: Language, Faith and Fiction in which Williams sums up "the central question posed by the various moral crises to which Dostoevsky was seeking to respond as "What is it that human beings owe to each other?" He writes that:
"The incapacity to answer that question coherently - or indeed to recognise that it is a question at all - was for Dostoevsky more than just a regrettable lack of philosophical rigor; it was an opening to the demonic - that is, to the prospect of the end of history, imagination, and speech, the dissolution of human identity."
Williams writes that "the question does not seem any less pressing in the new century, and the incapacity or unwillingness to answer it is even more in evidence."
The Guardian article by Adam Phillips and Barbara Taylor (and their book, On Kindness) seems evidence of what Williams is saying. In the article, they note that “for most of western history the dominant tradition of kindness has been Christianity” which “functioned as a cultural cement, binding individuals into society” until “the Christian rule ‘love thy neighbour as thyself’ came under increasing attack from competitive individualism”:
"Kindness was mankind's "greatest delight", the Roman philosopher-emperor Marcus Aurelius declared, and thinkers and writers have echoed him down the centuries. But today many people find these pleasures literally incredible, or at least highly suspect. An image of the self has been created that is utterly lacking in natural generosity. Most people appear to believe that deep down they (and other people) are mad, bad and dangerous to know; that as a species - apparently unlike other species of animal - we are deeply and fundamentally antagonistic to each other, that our motives are utterly self-seeking and that our sympathies are forms of self-protectiveness."
James Meek made some similar comments in yesterday's Guardian in writing about the credit crunch:
"It's not just that we see the economic crisis rearing up out of the sea in the distance, like a slow-motion tsunami from which, despite its creeping speed, we cannot escape. What makes the situation peculiar is that the crisis that threatens us also seems to be us; we are simultaneously menaced by the wave, and exist as elements of the wave. After all, that is what an economic crisis is: the sum of all the individual actions of billions of people around the world, deciding whether to lend or hoard, borrow or save, sell or buy, move or stay, hire or fire, study or look for work, be pessimistic or optimistic.
It's like those mysterious polls of "consumer confidence" in which pundits set so much store. How confident am I about the future? Well, I'm confident if everybody else is confident. I'll tell the survey how confident I am when I see what that confidence survey says.
Nobody likes to think they are a pinprick in a vast demographic, particularly one that seems to be engaged on its own destruction - The Consumer consumes the consumer - but that is where we find ourselves."
Where we find ourselves is, at:
"the realisation that, all in all, everything that was in the world just wasn't worth as much money as punters thought it was. Never in the field of human consumption, the banks realised, had so much been owed by so many to so few, and with so little collateral."
What we collectively valued has been shown to be bankrupt and, unless and until we collectively begin addressing the question that Dostoevsky and Williams raise, it and us will remain so.
---------------------------------------------------------------------------------
Peter Case - Walk In The Woods.
Sunday, 4 January 2009
Water into wine
The writer of John’s Gospel says that the miracle in this evening's gospel reading (John 2. 1-11) is the first that Jesus performed. The word used for first also means that it is the key miracle, the one that unlocks and explains all the others. So we need to ask ourselves what it is that we learn from this miracle that helps us to understand more fully what Jesus was doing through his ministry, death and resurrection.
The miracle is one of transformation; water being transformed into wine with this transformation bringing joy to the wedding guests. Fyodor Dostoevsky, in The Brother’s Karamasov, sees this miracle’s significance in the joy that Jesus brings to ordinary people:
“It was not grief but men’s gladness that Jesus extolled when he worked his first miracle – he helped people to be happy … his heart was open … to the simple and artless joys of ignorant human beings, ignorant but not cunning, who had warmly bidden him to their poor wedding.”
Later in John’s Gospel Jesus speaks himself about having come to bring life in all its fullness which must include this sense of joy and gladness in life. The filling of the water jars to the full also speaks of this sense of life being filled with goodness and gladness.
In Luke 6: 38 Jesus speaks again about fullness. Here he links our fullness to our giving: “Give to others, and God will give to you. Indeed, you will receive a full measure, a generous helping, poured out into your hands – all that you can hold.” This emphasis is important because the transformation of water into wine suggests that Jesus does not simply bless human life as it is but comes to transform it.
Water is essential to life. The human body is 75% water and needs a constant supply of water to function. The average person can only survive for about three days without any water at all. So, water is a basic need for all of us and speaks to us of the basic needs that we all need to be fulfilled in order that we can live and live comfortably.
But God wants something better for us than a life based just on the meeting of our basic needs and the turning of water into wine gives us a clue as to what that better thing is. Wine reminds us of the sacrifice of Jesus on the cross. That moment when, out of love for all people, he lays down his own life in order to save us from all that is wrong with our lives and our world. So, wine is a reminder to us of the fact that the greatest love is shown through sacrifice.
This is the transformation that Jesus seeks to bring to human life. It is a change from human existence to human life; a change from the selfish experience of meeting our own basic needs to the spiritual experience of sharing what we have will others; a change from the evolutionary imperative of the survival of the fittest to the Christian imperative of sacrificial love.
This transformation is also symbolised in the pouring out of the wine from the water jars. It may even be that this is the moment of transformation just as what is drawn from the water jars to be shared with others is wine so as we give to others we are transformed from selfish to sacrificial. It may be that it is in the act of giving that our transformation comes.
Finally, there is significance in the reference to the role of the water jars in ritual washing. The water jars can be seen as signifying the Jewish faith that require such ritual cleansing but from those jars and from that faith comes a new wine that must be poured out and shared with others. The new wine is for all; not just for the first but kept for the last as well. Wine symbolises the blood of Christ which is shed for all. God’s grace is no longer contained solely within the confine of the Jewish faith; coming to God no longer requires the meeting of the standards of the Law. This new wine bursts the old skins and is shared with all people of every nation, race, gender, age and sexuality.
So we see depicted a change from the old order, the old covenant, to the new. And this change extends the transformation to all. What is depicted then is not solely a change for us as individuals but a societal change no longer affecting one nation but all nations. What is depicted is a new way of life, a new way of being human, which can, perhaps, be summed up in the words of John 15: 13, “Greater love has no one than this, that one lay down his life for his friends”. He looks at all of us, at all human beings, and says, “You are my friends”. Jesus allowed his own life to end so that all people could know what it is like to really live.
Jesus is the new thing that God promised in the Text for 2009 at St John's from Isaiah 41. 17 & 18: “The poor and needy search for water, but there is none; their tongues are parched with thirst. But I the LORD will answer them; I, the God of Israel, will not forsake them. I will make rivers flow on barren heights, and springs within the valleys. I will turn the desert into pools of water, and the parched ground into springs.”
In 21st century Britain we live in a culture that is parched and dry and desperately in need of the water of life. Yesterday’s Guardian, for example, carried a feature article outlining reasons why kindness has gone out of fashion in the age of the free market and the selfish gene. The writers note that “for most of western history the dominant tradition of kindness has been Christianity” which “functioned as a cultural cement, binding individuals into society” until “the Christian rule ‘love thy neighbour as thyself’ came under increasing attack from competitive individualism.” Our society is parched of kindness and we need Jesus to bring transformation.
Jesus is the river that flows in the desert of our selfish, self-centred existence because he shows us how to live in his new way of being human, loving God with all our being and loving our neighbours as ourselves. God wants us to look at Jesus and see how human life was originally intended to be lived before we chose the path of self-centredness. It is when we look at Jesus and begin to live life his way that transformation comes in our lives and our world. The water of our lives and our communities can become wine.
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The Housemartin's - Caravan of Love.
The miracle is one of transformation; water being transformed into wine with this transformation bringing joy to the wedding guests. Fyodor Dostoevsky, in The Brother’s Karamasov, sees this miracle’s significance in the joy that Jesus brings to ordinary people:
“It was not grief but men’s gladness that Jesus extolled when he worked his first miracle – he helped people to be happy … his heart was open … to the simple and artless joys of ignorant human beings, ignorant but not cunning, who had warmly bidden him to their poor wedding.”
Later in John’s Gospel Jesus speaks himself about having come to bring life in all its fullness which must include this sense of joy and gladness in life. The filling of the water jars to the full also speaks of this sense of life being filled with goodness and gladness.
In Luke 6: 38 Jesus speaks again about fullness. Here he links our fullness to our giving: “Give to others, and God will give to you. Indeed, you will receive a full measure, a generous helping, poured out into your hands – all that you can hold.” This emphasis is important because the transformation of water into wine suggests that Jesus does not simply bless human life as it is but comes to transform it.
Water is essential to life. The human body is 75% water and needs a constant supply of water to function. The average person can only survive for about three days without any water at all. So, water is a basic need for all of us and speaks to us of the basic needs that we all need to be fulfilled in order that we can live and live comfortably.
But God wants something better for us than a life based just on the meeting of our basic needs and the turning of water into wine gives us a clue as to what that better thing is. Wine reminds us of the sacrifice of Jesus on the cross. That moment when, out of love for all people, he lays down his own life in order to save us from all that is wrong with our lives and our world. So, wine is a reminder to us of the fact that the greatest love is shown through sacrifice.
This is the transformation that Jesus seeks to bring to human life. It is a change from human existence to human life; a change from the selfish experience of meeting our own basic needs to the spiritual experience of sharing what we have will others; a change from the evolutionary imperative of the survival of the fittest to the Christian imperative of sacrificial love.
This transformation is also symbolised in the pouring out of the wine from the water jars. It may even be that this is the moment of transformation just as what is drawn from the water jars to be shared with others is wine so as we give to others we are transformed from selfish to sacrificial. It may be that it is in the act of giving that our transformation comes.
Finally, there is significance in the reference to the role of the water jars in ritual washing. The water jars can be seen as signifying the Jewish faith that require such ritual cleansing but from those jars and from that faith comes a new wine that must be poured out and shared with others. The new wine is for all; not just for the first but kept for the last as well. Wine symbolises the blood of Christ which is shed for all. God’s grace is no longer contained solely within the confine of the Jewish faith; coming to God no longer requires the meeting of the standards of the Law. This new wine bursts the old skins and is shared with all people of every nation, race, gender, age and sexuality.
So we see depicted a change from the old order, the old covenant, to the new. And this change extends the transformation to all. What is depicted then is not solely a change for us as individuals but a societal change no longer affecting one nation but all nations. What is depicted is a new way of life, a new way of being human, which can, perhaps, be summed up in the words of John 15: 13, “Greater love has no one than this, that one lay down his life for his friends”. He looks at all of us, at all human beings, and says, “You are my friends”. Jesus allowed his own life to end so that all people could know what it is like to really live.
Jesus is the new thing that God promised in the Text for 2009 at St John's from Isaiah 41. 17 & 18: “The poor and needy search for water, but there is none; their tongues are parched with thirst. But I the LORD will answer them; I, the God of Israel, will not forsake them. I will make rivers flow on barren heights, and springs within the valleys. I will turn the desert into pools of water, and the parched ground into springs.”
In 21st century Britain we live in a culture that is parched and dry and desperately in need of the water of life. Yesterday’s Guardian, for example, carried a feature article outlining reasons why kindness has gone out of fashion in the age of the free market and the selfish gene. The writers note that “for most of western history the dominant tradition of kindness has been Christianity” which “functioned as a cultural cement, binding individuals into society” until “the Christian rule ‘love thy neighbour as thyself’ came under increasing attack from competitive individualism.” Our society is parched of kindness and we need Jesus to bring transformation.
Jesus is the river that flows in the desert of our selfish, self-centred existence because he shows us how to live in his new way of being human, loving God with all our being and loving our neighbours as ourselves. God wants us to look at Jesus and see how human life was originally intended to be lived before we chose the path of self-centredness. It is when we look at Jesus and begin to live life his way that transformation comes in our lives and our world. The water of our lives and our communities can become wine.
------------------------------------------------------------------------------
The Housemartin's - Caravan of Love.
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