February & March 2015

42 Pages·2015·2.27 MB·English

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St John’s Ministry Team
The Revd Markus Dünzkofer Rector 07962 536817 or 225 5004
[email protected] Day off usually Monday
The Revd Dr Stephen Holmes Associate Rector 07584 091870
[email protected] Day off usually Monday
The Revd Donna Cooper Assistant Curate 229 7565
The Revd Professor Kenneth Boyd Team Priest 225 6485
The Revd Clephane Hume Team Priest 667 2996
The Revd Sarah Kilbey MBE Team Priest 447 2378
The Revd Eileen Thompson Team Priest 315 4928
Amanda Wright Lay Reader & Sacristan 07725 950296
Andrew Wright Ministry with Children 07801 387434
In this issue
REFLECTION 30 Christian Aid News – Kirsty MacDonald
31 Review of a lecture on Coleridge by Kenneth
3 From the Rector
Boyd - Josephine Macleod
4 Ethical Challenge: Free speech– Jill Stavert
32 Forthcoming Events, including St John’s
6 The Murals – Markus Dunszkofer
Symposiums in May and September
7 Free speech and ‘that’ mural – Raymond Baudon
33 Zanzibar Cathedral Appeal – Chris Hall
8 8Ethical Challenge: Assisted dying -
35 Walking Group - Veronica Harris
Kenneth Boyd
36 Review of eBook by George Harris about
10 Cascade process on same sex marriage – Rector
Edinburgh – Romy Langeland
12 Psalms in liturgy – Stephen Holmes

16 Notes from a Wild Garden –George Harris
OUTREACH

HEARTBEAT 37 From the Terrace:
Cornerstone Bookshop Margaret Leeming
17 Congregational News
Peace and Justice Centre – Geoffrey Carnall
18 Tribute to Neil Macpherson by Fiona McLuckie
One World Shop – Rachel Farey
20 Tribute to John Malcolm Smith by Sarah Kilbey
40 Coffee Rota
21 Lent at St John’s – Stephen Holmes
41 St Aidan and St Thomas Within the Wardrobe
23 Ecumenical House Groups – Anne Pankhurst
42 Sunday Readings
23 New patterns of weekday worship at John’s –

Stephen Holmes

24 An older member reflects: Lilias Finlay -
Copy deadline for the April/May Cornerstone:
Robert Philp
15 March 2015
26 The Development – Charlotte Bray

27 St John’s Art Exhibition – George Harris
Cover image: C15th Russian Icon, the Holy Trinity
28 Stewardship Campaign -
by Andrei Rublev
Wren Hoskyns-Abrahall
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From the Rector...
A lot has been written in the last few
weeks and lots of cartoons have been
drawn and published in response to the
assault on human life and the violation of
God’s image in Paris.
Unfortunately, our fast-paced media-crazy
world has often not much time for
measured responses that go beyond
headlines and buzzwords. Even more
thought-through blogs often conjure up
solutions that are not based in honest
discernment, but in a need to react

quickly and to hit as many clicks as
possible.
Markus Dünzkofer
Our mission statement remains most
Some years ago, St John’s adopted the
relevant in this context.
following mission statement:
How can we be compassionate, yet
St John's, by the grace of the Spirit, seeks
thoughtful? How can we not give into
to be an open community, walking in the
easy stereotypes or quick
way of Jesus, engaging with an ever-
condemnations? How can we do justice,
changing world and living a faith that is
love kindness, and walk humbly with our
timeless yet contemporary, thoughtful and
God (cf. Micah 5:8)?
compassionate.
This sentence obliges us to not condemn There are no easy answers. But we have
the world and withdraw from our the skills and means to explore answers
neighbour, but to follow Jesus into the both as a community of faith and also by
world and among our neighbours, interacting with the community around
whoever they are. It is about becoming us through, for example, the just-Festival
God’s agents of healing in the world, or Souper Saturday. I am looking forward
rather than either pulling up the to finding ways with you to tackle these
drawbridge or assuming God’s wrath is questions faithfully and genuinely, so that
on our side. God does not need us to we indeed become a place of healing for
avenge. God also does not need our the world. ☩ Markus
protection.
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Ethical Challenge
Free Speech
freedom of expression is reinforced by all
international human rights treaties
dealing with civil and political rights that
most countries are parties to.
That is not to say that the right to
freedom of expression is untrammelled.
We may, for example, personally choose
to self-censure out of respect and
concern for others. International treaties
also recognise that occasionally restraint
may be required provided this is achieved
legitimately by law, in a proportionate
manner and only in very limited
circumstances. These limited
Jill Stavert circumstances include the interests of
national security, territorial integrity,
Being able to freely express our opinions
public safety, the prevention of disorder
and beliefs is fundamental to open and
or crime, the protection of the health
democratic debate. Respect for such
and morals of others and respect for the
views, even where we disagree with them,
reputation and rights of others. Of
is an attribute of the mature and
course, the right to freedom of religion is
enlightened and, hopefully, increases
one of these other rights but, again, this
mutual understanding. In the UK such
can be similarly limited. A careful and
articulation is something that we tend to
often emotive balancing act must
take for granted. We can generally freely
therefore take place.
express ourselves safe in the knowledge
However, it is important to emphasise
that we will not be arrested, imprisoned,
that it is the state, encompassing
tortured, unfairly tried or murdered by
democratically elected law and policy
state authorities and that the state is
makers and an independent judiciary, who
obliged to protect us from this happening
must determine the extent of such
at the hands of others. Moreover, such
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restraint which, we trust, is in a manner (perhaps even more so), is part of the
that is fair and respects the rights of all. very fabric of their society and is
This is not in the gift of others. We may entrenched in their constitution, the
feel hurt, angry, and offended by certain Déclaration des droits de l'homme et du
words, images and writings. Where these citoyen. At the same time, we must pray
ridicule or attack our religious or other that those responsible will be guided
deeply held beliefs this can be particularly away from their desire to harm and
painful. This does not, however, place us towards respect for others. Showing
above the law and justify killing and solidarity and refusing to bow in the face
maiming of those who hold different of despicable attempts to terrorise
opinions and/or the directing of partial or citizens and governments is a sign of
full blame onto these victims for such strength and respect for humankind. Let
actions. us, however, equally also hope and pray
that responses to such cruelties will be
What happened in Paris in January was
just and tolerant and not misjudge or
undeniably atrocious. Many of us
misrepresent those who wish no harm.
undoubtedly have remembered in our
Ironically, at such times it is unfortunately
prayers with very great sympathy those
all too easy to search for and then abuse
who died, those mourning their deaths
the right to freedom of expression to
and the people of France generally.
Freedom of expression, like the British vilify scapegoats. ☩ Jill Stavert

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The Murals
From our website: ‘St John's has a history Our faith tradition is full of examples of
over more than thirty years of displaying prophetic voices that raised questions,
murals on topical subjects. The intention and often raised them uncomfortably and
behind our murals is to provoke thought and for some even offensively. God’s prophet
debate. To do that, it is sometimes necessary Hosea, for example, married a prostitute
to raise questions, which some people may simply to make a point about the political
find uncomfortable, though it is never our situation. Nathan’s challenge of King
intention to cause offence. David would have been understood as a
serious lese-majesty in his and many
other cultures. (And yes, the biblical
prophets are very political indeed, as
they deal with such topics as injustice,
war, exploitation, and the treatment of
orphans, widows, and aliens.) The
separation of matters spiritual and
temporal is really a rather recent
development and confined to Western
culture. Not too long ago, religion was
very much intertwined with the polis, the
state, even in the West. We can see
Early December Mural
vestiges of this reality in the very fact
that twenty six Church of England
I have pondered these words quite
frequently over the last eight weeks
because our last two murals, which were
both conceived within the same couple
of hours one evening, garnered a
multitude of reactions.
I suspect many of you had had reactions
too and had much opportunity to discuss
these with family and friends. Let me just
say: I do believe that there is no right or
wrong reaction. Even the most vocal
ones are part of a process that is doing
exactly what the murals set out to do. Christmas Mural
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bishops are still ‘ex-officio’ members of powerful. This is why the murals are
Parliament. appreciated by many.
Thirty years ago the murals were created Our website states that ‘currently there is
as a response to this prophetic tradition. an active debate going on in Scotland and
Not unlike Hosea and Nathan they are at the UK as a whole around immigration and
times rather uncomfortable and at other we hope that our contribution will stimulate
times really affirming. Most of the times people as they think about that issue’. The
they are somewhere in between. And December murals indeed stimulated a lot
sometimes they miss the target. It all of feedback within a debate that often
depends on the subject matter and on leaves out the most vulnerable and most
one’s particular viewpoint. But all the affected. They also resulted in interaction
time the murals strive to set a question with national politicians, something I hope
mark amongst the indifference and the will bring about personal conversation,
fears of our world. And at times these mutual challenges, and maybe even public
question marks have to be most debate. ☩ Markus Dünzkofer
Free Speech and ‘that Mural’
Raymond Baudon reflects on the Paris shootings, ‘that mural’ and free speech
None of us can have been left unaffected by the terrible recent events in Paris. Like
most people in this country I have never read Charlie Hebdo’, but when ‘je suis Charlie’
started to appear on Facebook I liked and shared it along with most of my friends.
As the initial shock subsided, reports started to describe the content of Charlie Hebdo
and some people started posting ‘je suis Ahmed’ (referring to the Muslim member of
the magazine's staff who was shot dead). For many Muslims, the content of the
magazine had been offensive - it insulted their faith and culture - yet they are willing to
stand up and defend the right to free speech. They don’t identify with the magazine and
what it had said about their faith, rather they identified with Ahmed, the Muslim man
who was killed in the shootings.
I have tried to think of a cartoon, joke or story that would offend my Christian faith so
much that I would want to react violently, and I cannot. I am drawn to reflect that Jesus
was more insulted, humiliated and degraded during his life and ministry, and especially
during his passion and crucifixion, than any satirist could ever manage; and I reflect on
his peace-filled and loving response. When we are offended we are called to give the
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same peace-filled and loving response. Yes, we do get offended - a Christ-like response is
one filled with love not hate; one exemplified by ‘Ahmed’ not by the shooters.
For example, I was deeply offended by the recent mural at St John’s showing Hitler,
Mosley, Griffin and Farage with ‘Evolution?’ above their heads. I felt it was a personal
attack on Farage and therefore the mural failed to engage with the issues generally. I
also felt that by drawing a link between Farage and Hitler, it diminished the suffering that
people like me, a gay man, experienced at the hands of the Nazis and it diminished the
suffering of others persecuted by the Nazis. I found the mural crass and clichéd, but
most of all, offensive.
Although the mural offended me, I would defend the mural ministry from any attacker. I
would also urge anyone exercising their free speech to remember that this right comes
with responsibility and because of that I say, ‘je suis Ahmed’. ☩ Raymond Baudon
Ethical Challenge
Assisted Dying
Parliamentary attempts, in Westminster currently being debated in the House of
and Holyrood, to legalise assisted suicide Lords, or like the late Margo MacDonald’s
so far have been unsuccessful: most Holyrood Bills, will eventually succeed,
elected politicians seem enabling terminally ill
wary of the issue, unsure adults to be provided with
Thou
perhaps whether it is a vote life-ending medication to
-winner or a vote-loser. take when they believe the
Surveys of British public shalt not time has come.
opinion, by contrast, record
One of the main ethical
large majorities in favour of kill?
arguments in favour of
legalisation, and in Europe
assisted suicide is that,
and North America assisted
unlike voluntary euthanasia
suicide or voluntary
(where, as in the Netherlands, the doctor
euthanasia have become legal in a slowly,
injects the life-ending medication), the
but steadily growing, number of states. It
final responsibility is left in the hands of
is possible therefore that something like
the person themselves. Distancing
Lord Falconer’s Assisted Dying Bill,
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as bad as those of not legalising. What
might Christian traditions of moral
thinking have to say about these?
The commandment ‘thou shalt not kill’ is
fundamental to all traditions of Christian
moral thinking: but it also requires
interpretation in certain circumstances,
such as when killing an aggressor may be
the only way of preventing another
person from being killed. Who or what
may or may not be killed, non-human
animals for example, also requires
interpretation. Again, medical treatment

intended to relieve terminal suffering
Kenneth Boyd
which at the same time incidentally
doctors from the act itself may also be
hastens death has traditionally been
seen as a way of reducing medical
interpreted as morally justified under the
opposition which is currently greater
Catholic doctrine of ‘double effect’. Today,
than opposition among the general public.
when suffering is difficult or impossible to
An additional argument for such
alleviate by other means, keeping some
legislation is that British citizens who are
dying patients unconscious for a short
determined to seek assisted suicide
time until they die can be seen as
would no longer have to do so far from
ethically as well as medically justified. The
home in a foreign country like
moral distinction between this and
Switzerland. That families or friends (but
advancing the hour of death by more
not professional carers) who may
directly life-ending medication however
accompany them there have now been
may seem a very fine one, especially if
officially advised that in these
that is what the dying patient has asked
circumstances they will not be
for. Insofar as this overlaps with assisted
prosecuted for assisting suicide, only
suicide, moreover, there are also different
increases the pressure for legalisation in
Christian moral interpretations of
the UK.
whether or not suicide is wrong in all
The main ethical arguments against circumstances: the distinction between
legalisation derive in principle ultimately suicide and self-sacrifice to save others
from ‘thou shalt not kill’, and in practice sometimes again may be a fine one. The
from the fear that no legislative more significant issue here for Christian
provisions, however carefully drafted, will moral thinking therefore may not be so
be able to prevent consequences at least much what is done but why it is done.
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Why it is done, motivation, may also be assisting the suicide of a patient whose
the key contribution of Christian moral active life could be extended, or more
thinking to practical concerns about the meaningful death enabled, by more
consequences of legalising assisted difficult means.
suicide. It may well be that no legislative
Central to Christian tradition is the
provisions, however carefully drafted, will
insight that in order to work well, good
be able to prevent consequences at least
laws have to be acted out by good
as bad as those of not legalising –
people. Without love, in short, legalising
vulnerable elderly people requesting
assisted suicide gains nothing. ☩
assisted dying because they feel they do
Kenneth Boyd
not wish to be a ‘burden’ to others, for
example, or weary health professionals
Cascade Conversations
On 31 December, same-sex marriage should be moving on Human Sexuality
became legal in Scotland. For many, this issues. […] I think the changed context in
civic event was a great time of which we find ourselves because of the
celebration. Others grieved this change passing of the Marriage and Civil
in the marriage legislation. And this was Partnership Bill makes movement necessary
true both for people inside and outside and inevitable. We are also aware of the
the church. Sparked by the civic debate, rapidly-changing social attitudes which are
the Scottish Episcopal Church has started all around us and which are particularly
two parallel processes. visible among young people.’
On one level, there is discussion whether God only knows what this synodical
or not to bring our canons (the church process will bring about and when. I
law) in line with civic legislation. support the full inclusion of gay, lesbian,
Changing canons is a synodical process, bisexual, and transgender (GLBT) people
which is clearly outlined and which takes in the life of the church. Frankly, for me,
a prescribed amount of time and involves denying GLBT folk full and equal access
both the diocesan and the national level. to any sacrament or liturgical rite is a
violation of the good order willed by our
Our Primus said in his address to
triune God, who created and is creating
General Synod last year: ‘It would be a
the world diversely, saying ‘it is good!’ Yet,
mistake, I think, to conclude that there is not
I also know that others look at this issue
a significant feeling in this church that we
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