Ann Widdecombe: You cannot condemn Prince Harry and Meghan for championing LGBT rights.

This week, The Duke and Duchess of Sussex, Harry and Meghan celebrated the birth of their son, Archie.

The government conceded that UK will participate in European Union Parliamentary elections,

And Ann Widdecombe announced that she will stand as aa candidate to be MEP for Brexit Party. 

Also, by coincidence I read a bit of old .news, though it was new to me. Shortly before Harry and Meghan married, they let it be known that they would champion the rights of LGBT people around the world. Anne, writing in the Daily Express,  said that they should not champion rights but should champion plights.

I responded in an open letter to Anne in the following Open Letter


Open letter to Ann Widdecombe

Dear Miss Widdecombe,

I realise that this letter is a very slow response to something that was published a year ago. This is because I only just came across the opinion piece you wrote for the Daily Express with the misleading headline:
“Meghan Markle will be a breath of fresh air in a stuffy family” says Ann Widdecombe.

I would take you to take you to task for that statement alone, except that there is so much more. Not only is it deeply insulting to Queen Elizabeth, but it is extremely rich coming from one of the most stuffy people I know. What was made to sound like a compliment to Duchess of Sussex, was in fact completely undermined by your real purpose of the opinion piece.

You wrote: Earlier that week my doubts had grown when reports appeared in the press about how she and Harry were going to champion the rights of the LGBT community.
First, royals don't champion rights, they champion plights. That's what Diana did with the victims of AIDS and landmines and very effective she was too.

I am not sure what qualifies you, Ann, to lecture royalty on what they may or may not champion.
Why on earth should the royals not champion human rights? You say they are championing the rights of the LGBT community — actually they are the rights of LGBT people.

How can you take the view that human rights are controversial? These are the same rights that you take for granted, and would become extremely vocal if you believed that your rights were not being respected.

Here in the United Kingdom, the road to equality began in 1967 with the limited decriminalisation of homosexuality in England and Wales, with changes in Scotland and Northern Ireland coming many years later, and has continued to this present day , with the occasional blip, such as the notorious Section 28, of which I understand you were a huge fan. Now we have equal marriage (except in Northern Ireland) which is very significant step towards full equality, though, full equality is not yet completely realised.

However, the UK is way ahead in terms of equality than many other countries, including a significant number of Commonwealth countries that still criminalise homosexuality with punishments as severe as death by stoning, in Brunei, and lengthy imprisonment. So for many LGBT people who are citizens of the Commonwealth and subjects of the Queen, their human rights are being denied in the most horrendous ways. Their very right to life itself is challenged. People should have a right to protections under the law. That is, if someone threatens the life of a person, they have a right to seek help from the police and if they are the victims of crimes, they have a right to report those crimes to the police and have them investigated and have the perpetrators charged and prosecuted. However many LGBT people in these countries cannot risk making such a report. Lesbians who are subjected to what the the perpetrators regard as “corrective rape”.

You say the royals champion plights - I agree, if by that you mean speaking out against the plights of many shamefully treated. Championing the rights of LGBT people in the Commonwealth is to speak out against their shameful treatment by regimes that do not treat all their citizens with equality and justice.

This is a moral issue and not merely a political issue, as you would have us believe. Equality is a core British Value — this pertains to sexual orientation and gender identity as much as it applies to race, religion or sex. Since the Royals represent Britain, it is right that they also speak out on issues of equality and against instances, of which there are too many, of human rights abuses against people by reason of their being lesbian, gay, bisexual or transgender.

Every year many asylum seekers come to UK as refugees. A significant number of those will have faced persecution in their own countries because they are LGBT. If we could prevail upon countries to change their policy in regard to LGBT people, we might be able to reduce those who seek asylum for that reason. But that should not be our primary motivation.

I am fully aware that most hostility towards LGBT people is wrapped up in religious perception that homosexuality is sinful. As a Christian myself, I do not accept that characterisation and believe such an interpretation, at least as far as Christianity is concerned, is based on a faulty hermeneutic. However, even if that were true in regard to Christianity, we cannot impose on the entire populace laws based entirely on a religious doctrine where not everyone subscribes to those doctrines.

The Duke and Duchess of Sussex understand this, clearly Ann, you do not.

Yours in complete sincerity,

John

_____________________________________________________________________________________

I am not so gullible as to think that Anne would change her perspective one iota, and I certainly would not hold my breath for an apology from her, but I do hope people in the area where she stands for election, will read this and really understand that Ann Widdecombe  is essentially against the human rights of LGBT people. Please do not elect this person as an MEP.

Disposable Income - Indispensable People

Money makes the world go round

Buying, selling, receiving, and giving

Living

Dollar, Euro, Yes, Rand and Pound

Is this where happiness is found?

Some have lots of them - too many have none.

Many people weigh other people’s value

By the balance the balance they have in their bank account

And the monetary value of their material assets:

Fancy cars, fashionable clothes,

Foreign currency, fabulous homes, etc.

Is this what life is all about?

The well healed look down on the down-trodden

Those born to privilege of wealth

With the proverbial silver spoon in the mouth,

Sneer disapprovingly at the single mum,

Struggling to make ends meet,

To feed her children, have a safe place to sleep.

Many sleeping on the cold, hard street,

Lives disrupted by crises caused by

Credit-crunches and stock-market-bubbles bursting

Because selfish, sly, stock-brokers steal

From Faceless victims as they massage the money,

Making it seem like something super when

It’s nothing but a scam.

Many hard-working people put away a bit each month

For the day when they could relax and retire,

Trusting their “Financial Friends” to do the right thing,

But, in a flash and a bang, there were reserves were gone,

And with therm, their security.

They turn to the state and appeal

“Please help us” they squeal

But they are harshly told to “Get in line!”

Meanwhile the wealthy moan about the “Worthless Workshy” spinning their tales of woe,

All the while milking the system for all its worth

Ferreting away their surplus filthy lucre, so they don’t have to pay their fair share.

Money should not be the measuring rod,

Wielded to weigh a person’s worth./

Our worth is our being - HUMAN BEING

We are of inestimable worth because

We are - people.

Wherever we were born

Whatever is our heritage

Whether born with a title - or a foundling deserted by family

We have value

“Created Equal”

With the Freedom to find our place -

The freedom to be - whoever

With the right, as children,

To protection and nurture, education, recreation,

To be healthy, or at least the means to healthcare if we are ill,

And comfort, if we are scared

With a right, as older people

To dignity and respect, shelter and self-determination (if that’s safely achievable)

Most of all,

For everyone,

Acceptance and Love

Psalm 42 - Thirsty

Put your hope in God
  for I will yet praise Him.
     My Saviour
        My God

Many in our 'material world'
Put hope in their gods —
   their possessions
   their bank balances
   their positions in society
   their connections.

They look at me and sneer
"Where is your god?"
I might not have many visible possessions,
My bank balance might be very low,
        even less than zero.
In the eyes of society, I might be a "Nobody",

But I know that
 the God of Heaven is my Abba —Father
 God is my Rock and Redeemer.

When things look bad,
I will yet praise Him.
When I am feeling sad
I will yet praise Him.

God is my Hope
A very present help in troubled times

I'm thirsty — I crave the Water of Life
I search for the eternal spring,
I find its source in Him.

They're thirsty —
       but their wells are dry.
They run to their resevoires,
       but cracked as they are,
The sustenance, on which they relied,
       has dried.
       They cried.

They madly dash about,
    hoping to find a river in the drought
But all that remains on the cracked river beds
are a few small smelly puddles,
Putrid pools with shiny oil rings on the scummy surface,
Making mocking mirages in the scorching sunlight.

I'm thirsty — I crave the Water for living.
My thirst is quenched at the eternal Spring
I find its source - pure and Life-giving,
in Him.

They're thirsty, blind and angry —
They scream, "Now, where is this God?"
We cannot see Him,
He must be nowhere.
Does God even exist?
They lie there dying and shake their fist.

God sends me - the one they despised.
With the Water of Life.
Bucket loads full - and overflowing
To revive and refresh their shriveled souls.
Are you thirsty?
Do you want to know:
The eternal Spring of Life
The nourishment of Life
The Way, The Truth and The Life.
You can find God within you,
As you thrive and grow.

Joshua 22 Effect of Exclusion

I have been mulling over this chapter over the past few days. It intrigues me. I will admit that it is narrative I was not familiar with. I know lots of Bible narratives, but this one had escaped my notice. So in case you like me had skipps over this bit let me try and give you the story in a nutshell.

These events come in, as you probably guessed, when Joshua was still in charge, The promised land had been occupied by the "Children of Israel". Who was Israel? He was Jacob, renamed Israel, and the children, were the descendants of Israel, and they belonged to "tribes named after the sons of Jacob and sons of Joseph (for the half tribes). Back track a bit to before they crossed over the Jordan, they were camped in the region on the Eastern side of the Jordan for quite a while. Now, as you do, a bunch of them kind of liked where they were living and wanted to stay. These people who were from the Tribes of Reuben and Had and the half tribe of Manasseh (One of Joseph's sons), asked Moses if tgey could stay, Moses agreed on condition that the men of the tribe FIRST cross over the Jordan with the rest of the Tribes and help take occupancy and settle the land, before going back to set up their own homesteads. So they had the bits that they liked apportioned to them on that condition. The men of Reuben, Gad and Manesseh are conscripted, and occupying the promised land was no walk in the park. SEVEN years it took them to get things in shape on the West side, and the Tabernacle, the centre of Jewish worship, the location of the Ark of the Covenant, was set up at Shiloh. 

After seven years, Joshua summons the men of Reuben, Gad and Manesseh, and said, you can go back to your families. You are being honourably discharged, having done your duty and served well.   Go back to your families who are on the other side of the Jordan River but keep on Loving God, obeying his commandments and serving Him with all your heart and soul. 

So they go. They take their spoils of war, which is a bit like, in the modern sense, the severance and retirement packages. They were told to share this with their families.  They go back, and the first thing they do, on getting back is decide to build a humongous altat. It was not meant, as far as I can determine, not to be an alternative to the Tabernacle at Shiloh, but what they termed a "remembrance".  There was a problem with this altar, and that is, in the Mosaic law, there was to be only ONE centre of worship and that was where the Tabernacle was. 

Somebody on the Eastern side must have seen this altar, and thought, "Hang on a bit, what's going on here? That's not right. and the rumour mill started. If they are building an altar then they must be worshipping other gods, and the ten tribes on the East side were inflamed with righteous indignation. They all head for Shiloh and are willing to go to war against those on the West side of the Jordan. That is an extreme action of a zealous bunch. 

So often injustices and violence comes as a result of rumour and misunderstanding and most often, it is the people who are regarded as different for some reason that become the target of violent repercussions of a misunderstanding. I believe this was what could possibly have happened here.

Fortunately, instead of them taking a preemptive strike, they decide to send a delegation of leaders to find out what is going on there.  

After being challenged and accused of treachery and told that their ''sin" could destroy the whole nation, they explained their motive. This is the bit that got my attention. 

Then Reuben, Gad and the half-tribe of Manasseh replied to the heads of the clans of Israel: 22 “The Mighty One, God, the Lord! The Mighty One, God, the Lord! He knows! And let Israel know! If this has been in rebellion or disobedience to the Lord, do not spare us this day. 23 If we have built our own altar to turn away from the Lord and to offer burnt offerings and grain offerings, or to sacrifice fellowship offerings on it, may the Lord himself call us to account.

24 “No! We did it for fear that some day your descendants might say to ours, ‘What do you have to do with the Lord, the God of Israel? 25 The Lord has made the Jordan a boundary between us and you—you Reubenites and Gadites! You have no share in the Lord.’ So your descendants might cause ours to stop fearing the Lord.

So the crux of the matter was that Reuben Gad and Manasseh thought that one day the bunch over there will look at us, our children and grandchildren and will say, that we are not part of them, that we are not part of God's people and will refuse to allow us to come to the Tabernacle to worship. They will view the river of Jordan, that they had all crossed together as a barrier between them. This altar was not built as the others thought as a rebellion against the Lord, but as a remembrance that they belonged to the Lord. 

Were they wrong to do this? Were they mistaken?  Could it be that despite the original purpose of this altar, over time, it could have become a substitute for Tabernacle/Temple,  not only a different place to worship the one true God, but an alternative to the one true God? I don't know. It is possible. Whatever is the case, the thing I find intriguing is the thought that worried the two and a half tribes was the idea that one day they might come to be regarded as foreigners, and that they would be excluded from regular worship in the Tabernacle. They were going to be told YOU DON'T BELONG! 

They feared that this might occur in the future. Were there fears well founded? 

I believe they were, even if, I do not think that the idea of building an altar was tgevbest way of dealing with this. As we see from the narrative, the altar was seen as rebellion instead of remembrance. It became a bone of contention instead of a unifying force. 

I think of how the people of Israel became a divided people, the Northern Kingdom of 'Israel" and the Southern kingdom of Judah, which included Benjamin.. I think of the Jews of Jesus time and how they despised the Samaritans who worshipped on Mount Gerazim . AndvI think of today, when one part of the body of Christ says to another part, you do not belong to this body. Go away. We di not need you. One denomination will point an accusatory finger at another denomination, andcsaya they are not real Christians. 

Something has divided them and caused them to see the one's on the other side of the Jordan as outsiders. 

What is your Jordan, is it a theological difference? There are a lot of those. Is it a racial or cultural divide?

In our modern age, with communication devices and transport that link continents across oceans, it is hard to understand how a River could become such a barrier as to split a nation, but it did, and you need to remember that it took a miracle for the nation to cross over the Jordan in the first place.

Psychological barriers are far more challenging than physical ones.  At the root of this fiasco was a fear, a dread, that future generations, due to unfamiliarity would grow apart to such an extent that they would no longer be recognized as part of the same family, the same nation.

How is that possible? Look at Israel today, where Jewish people are at odds with Palestinians. Palestinians, as Muslims have a common heritage and view Abraham as their Patriarch too. And yet the division is such that even the religion is different. 

All over the world there is a growing distrust of the immigrant. The beginning of the idea that you do not belong here, you are not a true believer. That is what is happening here.

I am not sure that building an altar was the right answer for Gad, Reuben and Manesseh. Personally, I think that it would have been better had they pledged to ensure that Gad, Reuben and Manasseh people regularly participated in the worship at the Tabernacle, and encouraged the other tribes to come to their region to enjoy their hospitality.

However, I am intrigued that the controversial altar was allowed to remain, and the delegation did not insist on its destruction.

The conclusion of the matter was, it did not matter which side of the Jordan River they lived, they all loved and served the same loving God.

Today,  seek out what unites you to others, not what divides. 

"Christ is preached to an Ethiopian"

I thought I would check out the lectionaries readings for tomorrow. The 1st reading is Acts 8:26 - 40 and so I went to www.biblegateway.com and put the reference in the search engine. Up it came with this title:
Christ is preached to an Ethiopian

So what, I hear you ask is wrong with that - that is what the passage is about isn't it.

If you are going to add subtitles to the Biblical text, please do not miss the main point. If you are unsure as to what the main point is, then consult the text. And since you are publishing a version, you should consult the text in its original language. Read it and see what is repeated. If you do that with the text in question, you will find that he word Ethiopian is not repeated but the word  eunuch is.

So what is the big deal about that? Jews did not have a problem with Ethiopians. Remember the "Queen of Sheba" . However, Jews did have an issue with eunuchs. A eunuch was cut off from the assembly, in accordance with Mosaic law. For the Christian sect to welcome into fellowship a eunuch marked a huge departure from the Mosaic law system.

The word ευνουχος -eunuch is repeated  four times. How many times did the writer use the word Ethiopian? You guessed it - ONCE. 

So, having established that to the writer was more interested in the fact that this person was a eunuch than that he happened to hail from Ethiopia or that he happened to be a "powerful" man in the government of that country, we need to ask why. Why did the writer emphasise that he was a eunuch rather than simply "a man" - a descriptor used once for him in verse 27.

Well the writer, Luke, like any good journalist, focussed in on the most newsworthy aspect of this story, and that was that this convert was a eunuch. In order to understand why this fact was so amazing one has to have some background information.

In Deuteronomy 23:1 it specifically prohibits eunuchs from entering the "congregation ", or the temple. That was effectively a permanent exclusion from the covenant, Eunuchs, like lepers, were completely excluded and should any eunuch attempted to enter the temple, that would have been regarded as a defilement and the consequences for the eunuch would I am sure have been very severe.  

God did seem to be softening his line on this if we read in Isaiah 56:4
For this is what the Lord says:
“To the eunuchs who keep my Sabbaths,
    who choose what pleases me
    and hold fast to my covenant—
5 to them I will give within my temple and its walls
    a memorial and a name
    better than sons and daughters;
I will give them an everlasting name
    that will endure forever.

So God is giving his Temple and its walls. That is very significant when you consider that under the Mosaic law, it was the Temple that eunuchs were excluded from. But this is Isaiah, and this is, I believe a prophesy - future tense. 

Could it be that this account of the the eunuch and Philip is a fulfilment of that passage in Isaiah. Was God not doing a new thing here, that the translators and editors of the NIV in the 20th and 21st centuries AD. have failed to realise. Either they have failed to realise it, which is itself terrible, or worse they have deliberately ignored it because they do not want to deal with the implications of that realisation. Namely, that we serve an Inclusive God, a God who is beyond Gender. A God who though ever red to throughout with masculine pronouns, has among his many names -El Shaddai, which means "many breasted".  

Our God wants to be in relationship with every person, though God also chooses to allow us to choose to be in relationship with him. If I look again at the passage from Isaiah, it seems to me that what is important is not the physical attributes of the persons genitalia, but the ethical attributes of the person's soul.  "Those who choose what pleases me". Clearly, being a eunuch is not a matter of choice. But such people who are eunuchs can still choose what pleases God. 

What got me really excited about the story of Philip and the eunuch in Acts 8 is the place where having had the scriptures explained, the eunuch asks Philip what is stopping him from being baptised.  Bearing in mind that baptism was the New Covenant equivalent of circumcision under the Old Covenant, baptism is the welcoming into the congregation, the very type of person that had been hitherto excluded. The man did not cease to be a eunuch, because lo and behold, at the end of the narrative, it says that the eunuch continued on his way rejoicing. Not only was he welcomed into the congregation, but he became a minister of the Gospel, instantaneously ordained to take the Gospel to Ethiopia. 

I do not wish to suggest that the eunuch's ethnicity is not significant. Actually I think it is very significant that the first reported Gentile convert to the Way was Black, and again, we are often told that the first Gentile convert was "Cornelius."


I have just asked Siri who was the first Gentile convert to Christianity, and it showed me a Wikipedia article about “Cornelius the Centurion” - if that is correct, then either Luke got his Chronology mixed up because he reports on the eunuch’s conversion before he talks about the centurions conversion, but then how would we know that is the case since the same document, the Acts of the Apostles, is the only historical record of both narratives. The only other explanation that would make Cornelius the first, and that would be that the Ethiopian was not a Gentile, and if he were not a gentile, he must have been Jewish, but again, I am stymied because Luke does not mention that he is Jewish, he writes that he was a man from Ethiopia. 

I am left with only one other option in my opinion, and that is that God chose to convert a black African man (more senior in rank in his government) before he converted a white European man who had a military rank, but relatively junior to that of the Candace’s official, but that the Eurocentric theologians prioritise Cornelius conversion because he in their eyes was more important. Maybe Cornelius, being a “real man” so to speak, without the baggage of being a eunuch. 

So if I might be so bold as to suggest an alternative “headline” for this narrative in Acts 8:
First Gentile convert to Christianity: a Black African Eunuch.

Finding God

Where do you go to, my friend, when you're alone in your head?"
What is the journey you take while you lie still on your bed?

I don't meet to travel so far,
Chasing after an elusive star!
I do not need to spend months or years,
To climb a mountain in the Himalayas

Some people, like tumbleweed,
Get blown about this way then that.
Some people, like a stagnant pond,
Stay put, slowly being suffocated
By the smothering of water-weed.

Tumbleweed trippers want the latest things
Look out for trends
Life is exciting and "on-the go"
Forget about commitment and settling down
That is boring - we have need for speed -
Then suddenly, something happens that
Stops us in our tracks
This life of haste starts to show its cracks.

The Pond ponderers, like to think things thoroughly through,
Always take a more conservative view.
Their reactions are ponderous and slow .
They hesitate and hold back,
Dare not take risks,
Make a single mistake.
Tradition, tradition, it's the only way,
Things should stay just as they are,
All this 'progress' is going too far.
The problem is we cannot have a contingency
For every eventuality
-for things outside our control.
If we don't move quickly,
We will fall into a hole.

So what IS the answer, I hear you cry?
How do we live life before we die?

To be honest, my friend, I do not know.
I think we can live it, both too fast, and too slow
All I would say, is we should do our best,
To love ourselves and each other
And trust God for the rest.

We're all on a journey of discovery,
Of what it means "to be me"
The best you can be is to try and be real,
Discover who you are and what you can do -
And make every effort to be you -
Through and through.

God is not distant and hard to reach.
God is with you, inside you and around,
The presence of God does abound
On a mountain, by a lake,
On a city street or country lane,
In a bus or on an aeroplane.
God is there, no matter who or what,
We can find God everywhere.

© J. Fairlamb 2017

Forgiving Others

Matthew 6:14-15New International Version (NIV)

14 For if you forgive other people when they sin against you, your heavenly Father will also forgive you. 15 But if you do not forgive others their sins, your Father will not forgive your sins. 

Forgiveness is probably the most prickly and provocative issue of faith. There are two sides to this:

The meaning of forgiveness 

Its implications and the question of who has a right to forgive and what is forgiveable.

The more the severe the offence and the greater the pain that is inflicted, be that physical, psychological or even financial pain, the harder it is to forgive, no matter what the background is. 

However the background is not irrelevant either - since the relationship that existed between the person wronged and the wrongdoer before the offence was committed, will mean that the pain is increased. Also, the attitude of the wrongdoer afterwards will often be a crucial factor in deciding whether or not to forgive.  

It is hard to make generalisations in relation to this topic because situations vary so much, but I will try and concentrate of the issue of forgiveness and not get into the intricacies of circumstances, but recognise that such intricacies are very complex.

Hearing some explanation from the person who caused the offence, can sometimes help to diminish the pain caused, if for instance, the person explains that the action was accidental and they had not intended to hurt the other person, or it may only serve to inflame the situation because, the person may be perceived as "making excuses" or blame shifting.

But how do we as Christians respond to this unequivocal call by Jesus to forgive those who wrong us? Because it is hard to look at and deal with this issue in the abstract, it may help for you to think of an occasion when you were wronged by someone. I am going to put a few questions to you, which you can reflect on.  There are no right or wrong answers. it might help for you to write down your answers. This is not supposed to be a navel gazing exercise, and I encourage you to try and restrict yourself to reflect only on one incident, rather than on any time you have ever been unfairly treated. At the end I will share a suggested prayer, to help you navigate this path of forgiveness. 

1. What happened? Who was involved? Was a law broken, and if so, did the person face prosecution? What was the outcome of that prosecution? 

2. In what ways did what happened hurt you, cause you pain? (This may sound like a redundant question, but i think it is useful to consciously state what that hurt was.) When you are experiencing physical pain, and you see a doctor, the doctor will ask you to describe the pain - where does it hurt? What kind of pain? (burning, stinging, heaviness?)

3. Now, as you think back on that incident, what is your emotion? Do you still feel anger when you think about what happened? (Anger in and of itself is not wrong or sinful, but it can often cause us to act sinfully). 

4. At the time, you became aware, how did you react? Especially how did you behave towards the person you held responsible for the issue? How do you feel about  that reaction now?
5. Do you want to forgive this person? 
5a. If you do, how has that gone for you. When you reflect on what you answered to questions 1 to 4, do you feel that you have forgiven this person.
5b. If you don't want to forgive the person or you feel such that you can't forgive the person, what is it that makes you feel that way? 

FORGIVENESS has to happen internally and be an act of the will (You have to decide to forgive someone because you believe that is the right thing to do) or it will not be forgiveness. Just SAYING you forgive the person does not make it happen. 

 Forgiveness is a journey, and it can be a very rough road, especially if the thing that needs to be forgiven is a long established pain.  I believe that we need God's help to reach that point, and so I am sharing with you a suggested prayer.

Dear Lord,

You are the God who forgives my sins but you also want me to forgive others when they do wrong to me. 

I am struggling with this situation. I am still [upset/angry] with [name] about [explain the situation]. 

When I think about this person I feel...

I know I should forgive this person but I don't want to because...

Lord I surrender that situation to you. 

Please heal my pain? 
I receive your healing. 
I give you my resentment of ...

Lord, you said you give us a peace that the world cannot give. I receive that peace. 

Lord, with your. help, I can forgive ... . I seek your help.  I ask you to me find in my heart, Love for that person, and bless them every time I think about them. 

In the name of Christ who forgives us,

Amen..