I have already written enough about creeds for the time being (and will probably return to this topic), and so I skipped ahead to intercessions. So now I turn to the Preparation of the Gifts -partly to open up the privileged-centre of this liturgical moment to a multiplicity of possible symbols that can authentically be “bread of life” and “spiritual drink”. The particularity we are told we are not allowed to move away from (bread and wine, and then even particular set-apart versions of “bread” and “wine” that are divorced from the every-day materialities they symbolise are Eurocentric as well as having become “owned” and controlled by the male-stream clergy.
There is firstly the “material” reality of “gifts” the bread and wine and the ecological significance of “earth” being named as a donor of those gifts but voiceless earth’s generosity is presumed upon as we often violently wrest wheat and grapes from inappropriate or at least over-farmed soil. Eating of course is not likely to be something we can ever evolve beyond- but our habits of demanding specific foods at will without dialogue with the environment are problematic toward with our (first world) excesses. We are a people who eat too much, drink too much and even when we try to curb our over-consumption we tend to starve ourselves in ways that harm our bodies and fragile psyches without material benefit to the planet.
Then of course there is the invisible labour that goes into producing the real, material food that in an overly religious interpretation of Eucharist becomes mere “symbol” or a privleged “spiritual reality” while the “gifts” of the workers underpaid time, the sometimes starving third-world producers that are behind so much of our consumption do not figure in our celebration of “gifted” blessedness that we thank God for.
If God specifically guided this slice of bread (or bowl of rice or quinoa) into my hand and into my open mouth, then that same God must have consigned the underpaid laborers behind my bowl of food to starve and watch their own children fail to thrive. Thus we construct God as white and relatively wealthy and actually sort of middle-class. We can “choose” ethical things and make our peace with our consciences, but the fact is we don’t really think about the global implications of out gluttony when we say that through “God’s goodness” we have this bread to offer.
We offer it as a symbol and then we take it back again and distribute it to people who look and sound like us and make us feel comfortable. Which is a good in some sense of course but what if we were to really offer the bread of our lives to deeper love of the voiceless earth and the invisible human struggling labourer and her family?
“Which earth has given and human hands have made.” What do we then give to the earth and place into the emptied human hands as a true “offering” to a God we say is love.
Even in less extreme ways, I have a feeling there is a classism within most versions of formalised spirituality. We tend to invite into our midst only those who are beautiful in performative middle-class ways, who have as little first-hand experience as possible of being “othered”, even in feminist circles we make light of the difficulties others experience because we blithely trust that the “system” does what it says it does and distributes basics like food, medicine, health-care, counselling, education, etc to anyone who needs it. It is not a perfect system but it is reasonably functional. That idea circulates even in groups that are dedicated to social justice. Real poverty, real suffering happens “over there, far away” and we live in a largely enlightened society. If someone who has less comes to our church then this is an isolated case and we can help them, without opening our eyes to the need in our own society.
Privilege is ignorance of course, always, always ignorance and when we dismiss the claims of people who have been wronged by the system without having time to waste on getting into the whole story that is perfectly understandable.
But like the earth that “gives” and the “human hands” unconnected to voices or faces (or gender for that matter) what is invisible to us seeps into the bread of our lives and the oppressions we casually consent to by our inability or refusal to see and hear them seep into our spiritual drink. After all the “body of Christ” is a crucified, bleeding, beaten body and the “blood of Christ” is flogged out of him in violence and with mockery. Easy to think that he suffered and died “for us” like the endlessly “giving” earth, because our good and ease is more important than any other concern.
When the priest washes “his” hands, this is symbolic of washing away sin. The idea of washing used to seem to me to be a liberating idea. We travel through life, we get soiled, it is all washed away through sacraments of one sort or another and we continue. If “Sin” is a personal failing and a slight hiccough in our generally well-meaning and caring movement through life then this still makes sense.
But what if with the traces of sin, our awareness that something has been soiled, we are washing away only the evidence, and not the fact. Just as overly harsh soaps and chemicals can wash away “good bacteria”, “necessary oils” our own skin along with the dirt we are trying to escape, so our spiritual “washing” needs not to be a brainwashing into an ecstatic “new reality” where whatever we did yesterday or five minutes ago no longer happens.
I want to find something positive in all this, so I will return to the idea that gifting goes with feeding and allow us a measure of “becoming-ness” like the babies whose meal-times I also help to preside over. The babies begin in the simplest way, by crying when they are hungry or wish to be held, within a few months they are sitting up and looking at each other’s faces at the table, they are tapping their spoons together and giggling and generally reacting to the “humanness” of each other, then they begin to invite teachers to sit and eat with them and gradually they learn that there exists a kitchen from which the food comes and to say “thank you” to the kitchen staff and teachers who make it possible. Over the next few childcare years they learn to participate in cooking, cleaning and even in the kitchen garden, their sphere if understanding slowly widens from just demanding the gifts of the meal to learning how to participate- to receive with gratefulness and to give to each other and to the adults.
In the same way, our smug words of feeling “blessed” and “gifted” as the haves of the planet, do need transformation, however there is the beginning of understanding in the fact that the earth and humans are at least mentioned as part of how “God” gives to us. We cannot be more than we are and we must love ourselves and each other as we develop more aware ways of taking what we need and truly “offering” to others (all others) in a more meaningful way.
I return then to an old favourite Proverbs 9:1-6
Blessed are you Wisdom, caller to the table of all creation. Through your goodness we will learn to build your house and set your table with you. We will leave our toxic ways of being behind along with our ignorance. We will eat your bread (rice) and wine (soup) and we will learn to walk softly upon the giving earth and touch with love and abundance every human hand. Your bread and word are our life.
May God accept our desire to share in the abundance of creation, in ever widening circles of welcoming and gratefulness, may we seek our good entwined with the good of our neighbour.