Tag Archives: Eliot

Becket Exhibition in Canterbury

  • Saint Thomas Becket – World Celebrity Healer

Saint Thomas Becket – World Celebrity Healer

Thomas Becket was the focus of pilgrimage to Canterbury from his death in 1170 to the destruction of his shrine in 1538. This exhibition at the city’s Beaney Museum is only running to 4 July, so it might be as well to try and book now, though you can take a chance and turn up and hope for a slot.

Sat 29th May 2021 to Sun 4th July 2021

A major exhibition in the context of Becket’s story, Canterbury pilgrimage and health & wellbeing. 2020 marked the 900th anniversary of Thomas Becket’s birth, 850th of his death, and 800th of moving Becket’s relics to a new tomb and chapel in Canterbury Cathedral.

Miracles after Becket’s murder, recorded in stained glass, led to Europe-wide spread of relics and images, making Becket a world ‘celebrity’. As well as presenting this story, displays will explore Becket’s fame as a symbol of conflict between Church and state, conscience and duty.

Photographs, designs and cartoons will feature portrayals in theatre and film from Henry Irving to Richard Burton, and writers including Tennyson and Eliot creating Becket’s enduring legacy as a rebel.

The exhibition will be part of a programme of events developed by partners from across the UK and a platform to commemorate the remarkable life and death of Thomas Becket.

The exhibition showcases loans from The British Museum, The Arts Council Collection, University of Kent , Canterbury Cathedral and Canterbury Museums & Gallery.

(Closed Mondays).

Location: Special Exhibitions Gallery, The Beaney

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1 February. Emily Dickinson: Obedient to the least command.

I have to say that by no means all of Emily Dickinson’s verse speaks to me; this deceptively simple poem does, though I’m reluctant to analyse it too much and lose it. But ‘docile as a boy’? Sometimes a boy is docile and easily led and the sea can be docile, sometimes. ‘Along appointed sands’, as here in Margate, seen from another poet’s perch, the shelter where Eliot wrote. ‘Obedient to the least command’ does not sound like a statement of fact, more a statement of intent: from a storm-tossed Kent, I pray that the Good Shepherd will lead us beside quiet waters this year of Our Lord 2021.

The moon is distant from the sea,
And yet with amber hands
She leads him, docile as a boy,
Along appointed sands.


 He never misses a degree;
Obedient to her eye,
He comes just so far toward the town,
Just so far goes away.


 Oh, Signor, thine the amber hand,
And mine the distant sea, —
Obedient to the least command
Thine eyes impose on me.”

Series 2, Love XIII from Poems by Emily Dickinson, Three Series, Complete

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31 May, Pentecost: The Dove Descending

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“The dove descending breaks the air
With flame of incandescent terror
Of which the tongues declare
The one discharge from sin and error.
The only hope, or else despair
Lies in the choice of pyre or pyre-
To be redeemed from fire by fire.

Who then devised the torment? Love.
Love is the unfamiliar Name
Behind the hands that wove
The intolerable shirt of flame
Which human power cannot remove.
We only live, only suspire
Consumed by either fire or fire.

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T.S. Eliot famously could connect nothing with nothing, sitting where we are now, looking across Margate sands. But he also had an insight into Something breaking through the shell of nothingness.

No easy comfort here, but a person can choose to be consumed by the fire – of love.

Pentecost today, the Spirit descends as dove and fire in this window from St Aloysius’ Somers Town, London.

From Eliot’s Four Quartets.

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11 February: Today’s Lodging House Fires

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Eliot wrote in this seaside shelter in Margate, Kent.

Go, go, go, said the bird: human kind
Cannot bear very much reality.
Time past and time future
What might have been and what has been
Point to one end, which is always present.

T. S. Eliot, Four Quartets

Go, go, go!’ is one of two-year-old Abel’s slogans for living. He still needs his daytime sleep but is not inclined or programmed to torpor. He has been ‘always present’ until recently, but he can now talk about time past, telling his mother what he has seen, and can grasp that something is going to happen ‘later’ or ‘tomorrow, after your sleep.’

What sort of reality could he not bear? It’s certainly difficult when Things don’t work as he thinks they should, and he can perceive intervention as interference – helping him has to be done discreetly and sensitively. But Amor Vincit Omnia – love conquers all. He can forgive our heavyhandedness.

And the realities that the lodging house inmates could not bear? Or the men drinking at 8.30 in the morning? Or the self-harming teenager? People with no ‘go, go, go’? Or you or me? Is giving money to beggars helping or not?

Amor Vincit Omnia. But how?

As the blind John Milton reminds us, ‘They also serve who only stand and wait.’ (And listen, like the librarians.) Letting  a smile loose might also help. But the reality of others’ suffering can seem more than we can bear. The one end which is always present: death, or Omega, Christ’s eternal life?

Behold, I come quickly; and my reward is with me, to render to every man according to his works. I am Alpha and Omega, the first and the last, the beginning and the end.

Revelation 22:13-14.

 

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November 28: Jesus Beyond Dogma II: xxviii – And So

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There is no end. Earthly existence comes and goes – yet everything lives on in a creative universe like ours. Everything works in a cooperative fashion as it is designed to do, within a great deal of freedom and choice. The point of relationships is to have no end. Creation resembles a musical instrument being tuned to ever higher vibrations until they weave together in the orchestra called creation. For this to happen we need to vacate our heads and move into our hearts and see with new eyes what really is waiting to be seen.

The fact that many relationships are not right is not Creation’s fault. It is the fruit of the way of redemptive violence we have universally installed. Mother Earth is weary of our adolescent aggression. We have a choice – between life and extinction. We need to awaken to a new dawn in the warmth of the rising sun which will lead us out of the darkness of exclusions and aggression.

Not many will forget Boxing Day 2004 – the Tsunami in South East Asia, claiming 250,000 lives. Devotees of all religions asking what the divine is up to; was this a punishment for evil, why did God not intervene? The day started like any other, holiday time, bright sunshine – some did notice that the water had receded from the shoreline – very few noticed the absence of bird-song and animal life. A tribe of gypsy people in Thailand did notice – and they discerned that the receding waters would return with a vengeance – they took to the hills and no one was lost. These people did not try to take control. They listened to the deeper wisdom from their lived history – as did the animal kingdom.

Earthquakes have been well described as Mother Earth in the birth pangs of new possibilities; without them all would be arid and lifeless – no animal or plant life, no human beings. Without the paradox of creation and destruction there is no freedom, wonder or mystery. Many of them are highly destructive of human life – the result of ignorance and injustice. Research has enabled us to build earthquake resistant towns and cities – with minimal loss of life. Why hasn’t this facility been universally shared, so that the poor can benefit also? If we refrained from polluting the atmosphere hurricanes and tsunamis would not be so ferocious.

Governments and religions call the gypsy folk of Thailand primitive – and ignore them, as we did with Jesus who reminded us: they did it to me and they will do it to you!

Home is where one starts from. As we grow older

The world becomes stranger, the pattern more complicated…

We must be still and still moving

Into another intensity

For a further union, a deeper communion

Through the dark cold and the empty desolation,

The wave cry, the wind cry, the vast waters

Of the petrel and the porpoise. In my end is my beginning. Eliot

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September 13. ‘Jesus beyond Dogma’, XI: Forgiveness is a nonsense word if …

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Forgiveness is a nonsense word for anyone unaware of being an oppressor. The risen Lord, with the 5 wounds – at once dead and alive – shows that we cannot obliterate or remove what we have done. God is faithful to himself as Creator and will destroy nothing created, but through the risen Lord restores all things to us again, giving us the second chance – to say yes where we formerly said no. This reality of God to keep the past open gets rid of our delusion that oppressive violence has the last say.

God identifies with the victim through his incarnate reality as pure victim – a mature human being who owns no violence, nor seeks revenge, this union of victim and Father – who knows no death – now becomes our memory and our salvation through the Resurrection. Before ever we become conscious of it we are swallowed up by a world saturated with oppressive victimising.

God is the presence to which all reality is present, giving back our memories of our oppressive living because my whole self is in need of redemption, including my past. My self as it is now is what my past is presently doing. It is not acting, deciding independently of where I have been. I am not just a product of my past, I have the ability through memory and reflection to be prompted to transcend – to take another way. While my past is unalterable – it has happened; how can this set me free?

And last, the rending pain of re-enactment of all that you have done and been; the shame of motives late revealed, and the awareness of things ill-done and done to others’ harm; which once you took for exercise of virtue – T.S. Eliot: Little Gidding II.

Forgiveness cannot be abstract – it brings freedom and the recovery of my past in hope. It is seeing the victim as saviour that is crucial. But how does it work? Every saint has a past, and every sinner a future.

The disciples’ first faith in Jesus had to be transformed – when they met him they left their nets and followed him – after Calvary they went back to their nets, as if Jesus had never happened. It is the stranger on the shore – Jesus as he is, not as they think him to be, who shows the way to real living. He is preparing food, he doesn’t need the fish they’ve brought, but invites them to bring it and share – and it is in the sharing that they recognise him.

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He is calling now as he did then – in between is their history of betrayal. His 3 fold questioning of Peter has found many interpretations, but to see it as highlighting Peter’s 3 fold disowning is to miss the whole point. Peter cannot be free without recovering his past, if he is to be the Peter Jesus sees, and no longer the hesitant and fearful Simon. Recalling memory in this positive way is very different from being made to remember what you’ve done.

Matthew’s Gospel sends them back to Galilee, and from there be sent to the whole world – not to return to fishing – I will make you a fisher of men – it is a promise kept. They go back to their origins to emerge in a new way, as Jesus told Nicodemus. They had started as men of hope and found themselves abandoning and betraying. In seeing this in the light of Jesus risen they experience forgiveness and find themselves trusted again. This highlights conversion as being for the whole self, and not simply starting afresh and trying to do better. Peter realises that his betrayal does not cause God to betray.

But simply recovering my past is not, in itself, an experience of Grace – it can haunt and dismay me. When done in the context of Resurrection there is a new perspective. The Lord who has come back risen still wants me as I am and my love. Simon, do you love me is asked in the context of all that he has done and is an invitation to carry on growing. The recovery of pardoned memory is crucial for moving forward in hope. There is nothing about me that God finds unacceptable, including my sin; since God is faithful to me no matter what.

Before the risen Jesus can be preached to the City that killed him, he needs to be back with those dearest to him, and show their part in his death – they had the greatest hope and so the greatest disillusion. They need to see their part in the violence of his death but within the context of the pure victim – back with them and desiring their company. This didn’t just bring a re-think to the Apostles – they are being evangelised by the pure victim risen, betrayed but never betraying. My connection with him led him to the cross, not so his connection with me. To know the reality of my untruthful living, and not be intimidated by it through the Resurrection, is memory restored in hope.austin

He promised that the Spirit would lead us into all truth, and make clear everything Jesus had said – we are being given both a past and a future in an entirely new way. Forgiveness means seeing the victim as saviour and what I can become as a consequence.

AMcC

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22 December: This birth was hard

 

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It’s easy to feel smugly indignant at the commercialisation of Christmas and attempts to create an official Winter Holiday instead. I wonder whether that is a greater threat to the truth of Christmas than sentimental carols, sung unheedingly? Christmas is, as Mary herself said when she met Elizabeth before their sons were born:

He casts the mighty from their thrones and raises the lowly;

He fills the starving with good things, sends the rich away empty.

Luke 1: 52-53.

Here is one mighty one, years later, most uneasy on his throne, cast down even:

 … this birth

Was hard and bitter agony for us, like Death, our death.

We returned to  our places, these Kingdoms,

But no longer at ease here, in the old dispensation,

With an alien people, clutching their gods.

I should be glad of another death.

T.S. Eliot, Journey of the Magi.

Clutching their gods? We are tattooed on God’s hand (Isaiah 49:15); he hold us, gently. May we know his presence  every day, seeing him in the eyes of every person we meet.

MMB.

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