Organically Drunk: Anglicans & Fu-fuul Taam

On April 1, I made a Taam Fuul Die (April Fools) post titled, "Organs Out, Drums In: Bishop Golden Shakes Up Anglican Church! Most people, by the time they got mid-way through the post, detected the game; others wanted me to take it down immediately, or to qualify what I wrote, or to make it bold and clear what kind of genre it is, or - and listen to this - even to brace myself for some disciplinary action!

It's fascinating to see how a satirical piece can reveal so much about a community! Of course, I make no apologies for using this literary device; there are more to come! I would like to share six takeaways from this fascinating experience:

1. We Don't Read: The Power of the Headline and the Rush to React

This is a common phenomenon (even among the formally educated), perhaps amplified by the fast-paced nature of digital consumption. The eye-catching headline, designed to be provocative, likely grabbed attention, but the subsequent details that signaled the article's satirical nature were overlooked. The very name "Lead-on Golden," the timing on April 1st, and even the hyperbolic nature of the pronouncements should have raised eyebrows. Notice, too, it was presented as a press release written as a news report! This suggests a tendency to react to initial information without fully processing the nuances or considering alternative interpretations. In a society where information spreads quickly through social media and word-of-mouth, this tendency can lead to rapid and sometimes misinformed reactions, as seen in the responses to the article. It underscores the importance of encouraging careful reading and critical engagement with information, especially when it seems sensational or unexpected.

It may also suggest many of us read only for fact-gathering! As such, we are not so cognisant or appreciative of different kinds of literature and literary genres. This says much about our understanding of and engagement with our most sacred text, the Scriptures.

2. We Don't Read Well: The Church as a Sacred Cow and the Fear of Offense

We struggle with nuance and satire. This takeaway delves into the sensitivity surrounding institutions, particularly religious ones. While satire is a tool used to critique and comment on various aspects of society, applying it to the church (or the one we belong to) is often met with resistance. This suggests a perception that the church is somehow above or beyond public, playful critique. The discomfort expressed isn't necessarily about the specific content of the satire (organs and stained glass windows) but perhaps the act of questioning or reimagining the church in a non-traditional way. It points to a need for greater comfort with critical discourse and an understanding that satire, when well-intentioned, can be a way to spark dialogue and reflection rather than being a personal or ecclesial/institutional attack. The fear of "making the church look bad" might stem from a desire to maintain a certain image or protect its authority, but it can also stifle necessary conversations about relevance and change.

As Anglicans, we love to talk/preach about our walking with Jesus and his continuation of the "prophetic tradition," an key aspect of which was public satire and critique! It would appear that, however, it's all well and good when WE are the subjects and not the objects of satire/and critique. But the way of the cross is also the path of public critique of religion.

3. We Know Very Little of Our History or of What Happens in Our Church: The Disconnect Between Past and Present

I find this to be a particularly insightful takeaway, revealing a potential disconnect between the lived experiences of older and younger generations within the church, or perhaps a general lack of institutional memory.

Technically, the practice of muting the organ is not new in our Diocese. During the weeklong celebration of the dedication of St. Jude’s Church, Stony Hill, in 1973, the then rector, Bishop Reid of blessed memory, "silenced" the organ for the entire period! The celebration featured an art exhibition in the church and performances by the National Dance Theatre Company (NDTC), with Professor Rex Nettleford himself dancing in St. Jude’s. To maintain a distinctly Jamaican musical expression, only drums and the like were used—no foreign music, nothing that wasn’t locally produced. Renowned Jamaican musicians, including Noel Dexter, Willie Lindo, and Marjorie Whylie, were commissioned to provide the music.

This lack of awareness of past innovations and adaptations within the Jamaican Anglican context suggests a need for better historical education within the church and a greater appreciation for the ways the church has, at times, sought to connect with local culture. It also highlights how quickly historical precedents can be forgotten or remain unknown to many members.

4. We Don't Read Critically: The Unspoken Expectations and the Resistance to Real Change

This takeaway, I think, digs deeper into the underlying assumptions and expectations within our church community. The satirical name "Lead-on Golden" brilliantly exposes the perhaps unrealistic hope placed on the new Bishop-Elect to be a saviour figure who will single-handedly reverse the decline of the church. The responses to the spoof, particularly those expressing outrage at the proposed changes, ironically illustrate the very resistance the Bishop-Elect will likely face should he attempt any significant reforms. It suggests a comfort with the status quo, even if it's leading to overall decline, and a reluctance to embrace truly radical changes that might challenge established traditions and personal preferences. This highlights the complex dynamic where people may intellectually acknowledge the need for change but emotionally resist it when it directly impacts their familiar practices.

5. We Want Change, But Not for Ourselves: The Paradox of Aspiration and Resistance

This takeaway encapsulates a common human tendency: desiring improvement in the abstract but resisting the personal and communal adjustments required to achieve it. Everyone might agree that the Diocese needs revitalization, but the moment specific changes are proposed – like altering processes or musical traditions or the visual representation within the church – personal attachments and preferences come to the forefront. The resistance isn't necessarily a rejection of change in principle, but a resistance to changes that affect our comfort zone or challenge our understanding of what the church "should be." This highlights the need for a delicate and inclusive approach to change management, acknowledging and addressing the personal anxieties and attachments that can hinder progress. The inability to even playfully imagine a radically different church suggests a deep-seated conservatism that will be a significant hurdle to overcome.

6. Change in Our Diocese Is Going to Be Difficult: A Prophetic Observation and a Call for Grace

This is my assessment of the challenges ahead. The satirical article, through the reactions it elicited, served as a microcosm of the potential resistance the new Bishop will face. The strong emotional responses, ranging from shock to outrage, underscore the deep attachments to tradition and the potential for conflict when those traditions are questioned.

The way forward, should it involve any significant change, will inevitably make all of us uncomfortable. May God help our newly elected bishop with the ability to afflict the comfortable and comfort the afflicted, as he continues the process of Diocesan renewal, begun by his predecessor. His is the task of a delicate balancing act required for effective leadership during times of significant change. It's a call for empathy and understanding, both for the new Bishop navigating these turbulent waters and for our congregations grappling with the prospect of a different future for our church.

One thing I know for sure, it's gonna be a hard task to get some of us singing a new church into being without the accompaniment of the metaphorical "organ"!