On Inter Caetera

Alexander VI‘s bull Inter Caetera (1493) demarcates generous borders for Ferdinand and Isabella in the new world.

The thought of the incarnation had become so misconstrued as to provide the theological ground on which the Earth and all peoples are to be subjugated by Christians! Such was the ideological underpinning of the colonialism which perpetrated not only genocides but the culture of exploitation, industrialisation (environmental destruction), weapons manufacture for nuclear annihilation, the death of God: The paradox is that this papal bull laid the cornerstone for a house that would have no room for Christ. We squandered our inheritance by robbing others theirs.

Luckily, when the prodigal son turned, he also arose; and Mary Magdalene, by turning and seeing Jesus in the face of the gardener, became the first to proclaim the resurrection. It is only in this turning of the Church that she will rise again.

To live again, to bear witness to the life of the Risen Lord, the glory of eternal life – as opposed to the rotten corpse of Christendom’s past “glories” – God requires the Church show repentance and reparation for the colonialism her doctrines encouraged. It is the only holy and praiseworthy undertaking left to her.

“We trust in Him from whom empires and governments and all good things proceed, that, should you, with the Lord’s guidance, pursue this holy and praiseworthy undertaking, in a short while your hardships and endeavours will attain the most felicitous result, to the happiness and glory of all Christendom.”






Make God Great Again (in tweed)

Our Father

Who art in Oxfordshire

Hallowed be thy Title

Thy rural parish come

Thy will be done

On Earth as it is in the Church Times.

Give us this day ye olde good old dayse,

And forgive us our guacamole

As we forgive those who avocado against us.

And lead us not into automation,

But deliver us from globalisation

For yours is the past, the nostalgia and the wellies,

Yesterday and forever before,



May 2017


On guard angels

The next day, that is, after the Day of Preparation, the chief priests and the Pharisees gathered before Pilate and said, “Sir, we remember what the imposter said while he was still alive, ‘After three days I will rise again.’ Therefore, command the tomb to be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” Pilate said to them, “You have a guard of soldiers; go, make it as secure as you can.” So they went with the guard and made the tomb secure by sealing the stone. (Matt 27:62-66)

They are, ironically, the first ones who have a sense that the Christ is not dead – despite the crushing public humiliation and crucifixion they had arranged. So an armed guard is needed to ensure he stays dead.

This is the beginning of the resurrection and the first image of the life beyond death: the laughable impotence and stupidity of those men solemnly commanding that a tomb be guarded… and the sound of suppressed laughter (the laughter-of-trying-not-to-laugh, like at the incidence of a hated teacher ripping the seat of his trousers): Before nodding off, the guards must have had a good laugh at the ridiculous nature of the command to keep the dead dead, and at the commanders who gave it. By morning the guards had turned into angels.


My God, my God, why have you forsaken me? (Psalm 22)

How can it be that God

Has forsaken the world

To be ruled over by dogs?


How can it be that the world

Has forsaken God

To be ruled over by dogs?


How can it be that God

Calls to God

Why have you forsaken me?



And I call to God,

Or to myself

Why have you been forsaken me?


And God calls to myself

Or I to myself

Why have you forsaken me?




Future generations will proclaim


To a people yet unborn.



The Assumption of the Blessed Virgin Mary

You said, All generations will call me blessed. Your tribulations at the infancy of your son did not quash your joy at him, and at the agony of his death you prayed with him: Blessed Mary, in the person of Christ you brought light into the world, and you exulted in God, so you are venerated as the pinnacle of humanity, the greatest of all creatures, the queen of heaven: the most just, the most compassionate, the most powerful and the most true. Like a great mother and a great ruler, nourish, protect and guide us we pray, so that we too may grow great in the Holy Ghost, follow in the steps of Christ, and rejoice with you in eternal glory: Amen.




The liberty which love requires

“Why should my liberty be subject to the judgment of someone else’s conscience?” (1 Cor. 10.29) Taufspruch of the Will to Knowledge; anlässlich ihres Tauftages, 2017.

It is about whether one should eat food which has been offered to idols. St Paul’s main point is: whatever, eat it, who cares, neither idols nor the meat sacrificed to them have any magical properties, that is all nothing, in essence it is food and you should see it as such. However, you may find yourself with someone who has not yet liberated themselves from this meat’s cultic associations and when you eat with them, join them in not eating this meat.

At first sight, this seems a contradiction, doesn’t it? Doesn’t not eating for the sake of another’s conscience mean precisely that I am subjecting my liberty to the judgment of their conscience?

St Paul’s liberty is a liberty which enables him to enslave himself to others’ conscience without subjecting himself to the judgment of their conscience. For him, it is not a matter which binds him. It is no matter to him to protest the issue or not. He makes nothing of nothing, only urging, over a friendly meal, that we must dare to exercise the liberty which love requires of us, which liberty judges good and bad conscience.


In Corbyn’s hour, pt.2

That much astonishment met Corbyn’s insistence on achieving peace through dialogue – rather than a readiness to use nuclear weapons – shows above all the enduring audacity of peace.

Arms manufacture being what it is – if we don’t believe in peace, we believe in annihilation.

Do we believe in peace?

One important text in our shared religious heritage is the prophesy that one day people “shall beat their swords into ploughshares.” In what sense do we believe this? When – and who – shall do this?

If we pray with St Augustine, “O Lord, help me to be pure, but not yet”, we can be sure the help will come sooner than we thought.

It would not be difficult to end the production of weapons. That would be a good step in the direction of peace.

But if we don’t want it – yet – peace might be established later by the small group of people who survive the nuclear bomb-fire.

And if not them, then new species will, over millions of years, emerge, and they will enjoy peace on Earth again.

And if not them, then as long as it takes – “but not yet”?

Or now?