The Clear Light of Day — Part Six

We pick up with Esme again at Wiles Green chapel on Good Friday.

The Clear Light of Day — Part 5

Part 5 of our story.



I have never been sure how to pronounce the word "chimera". I've looked it up now, but not until after I read this instalment, in which I have mispronounced it (sorry). I've only ever seen it written down, you see. 



I said it like kim-err-a. Wikipedia says this:



"the 'ch' is a 'k' sound, the 'i' is a long 'i' as in 'bike', and the 'a' at the end is a short sound like the 'a' in 'stella' or 'bella'. the 2nd syllable is stressed. so it's 'ky-mee-ra'."



Apologies. x

The Clear Light of Day — Part Four

The next part of our story. These instalments are quite long — settle down with a cup of tea?

The Clear Light of Day — Part Three

The Clear Light of Day — Part Two

Part two . . . waving to you! x

The Clear Light of Day — Part One

The Clear Light of Day is published by David C Cook, and you can find it here on Kindle if you want to read it for yourself all in one go.

Campfire Church ministry of the word today

The article referred to is here.

Some thoughts about the death of George Floyd

I was not going to post about this. I am a woman, I am English, and I am white; it seemed not my prerogative to address this highly charged event that has rightly triggered such an outpouring of outrage and grief.

But then yesterday on Facebook I was drawn into a conversation that changed my mind. I had not realised how much misinformation there was on this topic. Although I don't know everything and I get a lot wrong, I know a little more than the person with whom I was conversing. 

Here are some of the key issues, that emerged in the exchange, I thought it might be important to clarify. Someone made the following assertions:

1. George Floyd was an armed robber and drugs dealer.
2. The poor shop-keeper was being robbed.
3. The policeman was heavy-handed but by no means was it his intention to kill this violent criminal. 

To address them in order.

Reading around about George Floyd's life, I saw that he did have a history of taking drugs (I don't know if he sold them), that he had a number of burglary convictions and one for armed robbery. 

There are several considerations here. Firstly, given the track record of American justice and policing in respect of the Black community, one should perhaps retain some caution before automatically accepting as justified any allegation or conviction of a Black man. Institutional racism is at such a level (in the UK as well as in the US, as my social media conversant's assumptions make clear) that one can no longer trust the courts or the police in these matters.

Then, even if he had a history of convictions and drug involvements, that had no direct bearing on the occasion when he was arrested.

And whatever his demeanour or his criminal history, the police still have a duty to treat every person with respect and not hurt them. To restrain a violent person is clearly necessary at times, but not in such a way as to injure them. And George Floyd was not behaving violently, not resisting arrest, and was handcuffed and prone on the ground, incapable of struggle, when Derek Chauvin knelt on his neck.

In general, many voices have been raised calling George Floyd a gentle giant, and speaking with admiration and respect of his life and conduct; I'm not overlooking that, just responding to what was said to me on social media. But it is worth noting that the person with whom I was talking — a white, middle-aged man — did overlook absolutely everything good about George Floyd, focusing only on Floyd's criminal record as well as including some fabricated elements.

Moving on, then to the second point — "the poor shopkeeper was being robbed". No, he was not. 

George Floyd paid for his purchases in the usual manner, and walked away. The (inexperienced, teenage) cashier in the store mistook the money given as a counterfeit note, and followed the recommended procedure of the store in such circumstances — calling the police. Later, both the proprietor (who had not been present) and the cashier expressed sadness and regret about the events that unfolded as a result. To be clear: whatever he had done in the past, George Floyd was not behaving aggressively or violently, was not robbing anybody, paid for his purchases with legal tender, and did not attempt to do anything dishonest or criminal. The cashier made a mistake.

The third point made by the man I encountered on social media was that "the policeman was heavy-handed, but by no means was it his intention to kill this violent criminal".

There are two things wrong with that. Firstly, to include "this violent criminal" imports crimes from Floyd's past into the present situation as if he were being violent and engaged in criminal action in this most recent encounter — which was not the case. There was no need to be heavy-handed with a person who has made some purchases at a store, paid for them with legal tender, and is now walking away; regardless of what he may have done in the past (if that was even known to the police officer).

Secondly, the assertion that Derek Chauvin did not intend to kill George Floyd is not supported by the evidence. It should not escape our attention that while the man I met on social media was anxious to import Floyd's past into his present as a condemnatory factor, he did not do the same with Derek Chauvin, who had 18 complaints against him on his police record. 

I have not watched the video of George Floyd's death, though I believe it is very important that it was made and is in the public domain. Of course it is essential viewing in establishing justice, but I have an instinct that for me — an elderly woman living in England — to watch it would be as intrusively disrespectful as it would be distressing. But I have listened carefully to those who have seen it, I have seen the main photograph taken from it, and I have read the transcript of George Floyd's words.

What George Floyd said, especially given the circumstances, would have alerted anybody to his extreme physical distress and trauma. When he went silent and limp, it was beyond doubt that what Chauvin was doing had to stop. The intention to injure him is very evident, and to continue after Floyd went silent and limp strongly suggests an intention to kill him.

But there's more than that. Someone else on social media pointed out something I would have overlooked left to myself, about the image of Chauvin and Floyd.

This second person said that the images show Chauvin's left knee on Floyd's neck and Chauvin's left foot pressing against the ground, while his right foot is looser — indicating that Chauvin is applying the pressure of all his body weight to Floyd's neck. Further, that his left hand is in his pocket to apply the pressure of that hand to his thigh, and that the veins standing out on his left arm indicate that Chauvin is applying all the combined pressure he can muster to the neck of this prone and handcuffed man.

I pointed out these things to the middle-aged white man on Facebook. One might have thought he would see the situation differently, realising that he had been misinformed. But he was not interested.

Here's what he said:

"I've stuck by everything I said from the start. You lot are the twisters."  ["You lot" being me and my daughter]

"Please get a life."

"Whoops. Hit a nerve, have I?"

"Internet bullies, please go away! I get so sick of your pointless banter and complaining."

His initial objection had been that the Black Lives Matter protests arising just at this time were inconsiderate and a public health danger because of the pandemic. At some point in the exchange, he posted a photograph of a hooded Ku Klux Klan member, saying that this would be the mask he wore if he attended one of the protests. 

"Black lives matter?" he said: "All lives matter. Demonstrations when there is a virus going round is ridiculous. Almost as ridiculous as the people who go."

When my daughter objected to his posting the image on her Facebook page, he responded, "It's a joke! Christ, I don't believe you lot!"

Later, he deleted the post.

On reflection, I thought this showed with such absolute clarity how fierce and shameful and taken for granted is racism in UK society — this man on social media is just an ordinary bloke who expected to find easy acceptance of his views — and how easily misinformation and misconceptions have been passed on about the murder of George Floyd, that I would post about it here.

As for George Floyd himself — though his cruel and needless killing has been the spark that has finally set aflame the relentless persecution over centuries of black people by white people, even if social change comes about as a result (and I hope it does), still he is gone for ever. As a result of an act of violence and injustice, an absolute and disgraceful abuse of power, he will never again walk upon the earth; his life is lost. I think that is entirely heartbreaking. I am so very, very sorry.

May he rest in peace and rise in glory. Memory eternal. And may change come.

Ministry of the Word from The Campfire Church today

Buzzfloyd mentions an icon that she showed us at The Campfire Church.

It was this one, "The Trinity" by Kelly Latimore. The image is linked to Kelly's site, where you can read more about her work and purchase a print of her icon.

The Campfire Church

Buzzfloyd, who comments here sometimes, hosts The Campfire Church on Facebook with me. Here we are.

I don't know where that little chapel is — the one in the picture at the top — it's just a photo I saw on the internet. And that's what The Campfire Church is — a temporary gathering on the internet, round an imaginary campfire, for worship and fellowship during the Covid19 isolation when physical church doesn't meet.

Buzzfloyd and I both Local Preachers and we have church membership at Pett Methodist Chapel, a little country chapel in a Sussex village. We started putting together online worship as soon as the lockdown started. We initially began meeting on the Pett Methodist Chapel Facebook page, but moved to our own page when our worship began to develop its own community identity no longer confined within the Pett Chapel membership. This last week, a couple of months into the lockdown, our minister wrote to me to ask if I could write a report for our Circuit meeting explaining about The Campfire Church, what we are and what we're doing. I thought you might be interested too (you can come to The Campfire Church if you like — tomorrow is Trinity Sunday, and Buzzfloyd will be leading our worship) so here is what I wrote in my report (Grace is Buzzfloyd):

 The Campfire Church on Facebook

As soon as we went into lockdown, realising that people could be feeling lost, isolated and in need of support, it seemed important to replicate as closely as possible the experience of church they were used to — something that felt comforting familiar.

Here are the characteristics I wanted to include:

• A church is part of a neighbourhood.
• Pastoral support, fellowship and friendship, beyond the Sunday service, are of immense importance.  
• Good liturgy is participatory, not just a spectator sport.
• In church, people sit with their friends — they don’t just sit as isolated individuals listening, singing, and saying “Amen”. They exchange remarks with those sitting next to them and chat to their friends.
• Shy people like to be able to just observe for a while before plunging in.
• Coffee and a chat at the end is important.

There may be a number of ways to replicate these characteristics in an online setting, but I thought Facebook would particularly lend itself to meeting these objectives.

On Facebook, a person “posts” something — some thoughts, or a picture or a link to an article or video, and below the post is a comments section where those who have seen it can add their views. We built on this simple system in structuring our worship.

In our services, we move through by a series of numbered posts, each having a comments section allowing participation by anyone who is there. 

So, for example, when we come to a hymn, the post will be a link to a video  on Youtube — and that may be Grace playing the piano and singing, or an a cappella group, or a Welsh choir or a Big Sing at the Albert Hall. We make sure the words are always provided, because it is important that those participating can sing along in their own homes. And they do. Those who worship with us who have little children at home sometimes remark how much the children are enjoying singing along.

Our opening prayer, and our Lords Prayer, are given in text format  and in the comments section people can just type “Amen”, or they can type in any phrase that speaks particularly to their heart that day.

The posts all include either a picture or a video, to make sure the worship is a sensory experience, not just cerebral.

The reading, and the sermon, are given as pre-recorded videos (with full text also supplied).

Our intercessions are usually a time of open prayer, so people can bring into the worship whatever concerns are on their hearts.

As it is possible for others to rely to any comment made, it is in effect possible for the “people in the pews” to speak to one another as well as to respond to the leader — just like in normal church. So they can exchange comments, or use the emoticons provided to exchange a smile, or a hug, or send love or express sorrow.

The Sunday before Pentecost we had a eucharistic-type liturgy, in which those attending were invited to take photos of the liturgical table they were putting together in their own living rooms, posting these pictures into the comments section as we went along, so we could all share in this creative expression of building an altar at home.

And then of course, there is the neighbourhood dimension. Because Facebook is essentially a large village/town — a community — where you can make friends, it is possible for the Campfire Church leaders to become Facebook Friends with the members; and this allows interaction, affirmation, support and exchange through the week. It enables a pastoral framework to establish.

The Campfire Church grew out of taking Pett Chapel online. As not all Pett members wished to be on Facebook, and as one or two did not enjoy our worship format, preferring Zoom services or watching live broadcasts, I took the decision to create The Campfire Church a Facebook page of its own, so that Pett folk could continue to attend it if they wished, while at the same time being free to pursue a variety of options to find what suited them best.

The Campfire Church now has 70 members, and on Sunday mornings we usually have about 25 logged on. Our membership is international and interdenominational, but also includes a number of people from the Hastings Bexhill and Rye Methodist Circuit. We are pleased that our attendance is stable (the same people come back week after week) but also growing (new people gradually come along, and they usually stay with us). We worship at 10 am on Sundays, when some of our members want to attend live broadcasts of the churches to which they belong — and those individuals often come along to the Campfire Church later in the day, and go through the service (which we leave up for them to find) quietly in their own time.

Those in membership are finding this expression of church supportive and nurturing. We aim to offer teaching of a high standard, with good levels of spiritual and intellectual stimulus, a strong sense of fellowship and pastoral care, and also to make church fun.

Our church has 4 admins — Pen Wilcock, Grace Garner, Tony Collins and Gail Tea (Gail is a Roman Catholic in Plymouth). So far our readers on a Sunday morning have been Grace, Tony and Gail; our preachers have been Pen and Grace, and our liturgies have been structured and delivered by Pen and Grace.

You are most welcome to come along and see what we do. If you go to Facebook and search for The Campfire Church, you can easily find us. It is a private group (to protect personal disclosures made in our open intercessions), so you will have to request membership.

 Maybe see you one Sunday morning? xx