Safe spaces then and now

A few years ago when I visited the Monasteries of Metéora, I was fascinated by the murals on the walls of the narthex where new Christians had to wait before being baptised. They were graphic images of what early – and possibly prospective – Christians had to endure for their faith: dismemberment, crucifixion, crushing, flaying and disembowelling.

If 14th century proselytes were undeterred by the sights in this safe space, they were led into the baptistry for baptism.

The Diocese of Toronto has a safe space too, where transgender youth can escape homophobic slurs and other horrors of the modern world.

Could this have something to do with how we have ended up with a generation of such feeble, enervated, impotent, milquetoast Anglican Christians?

From here:

In a conversation with his mother and aunt in 2015, Mylo Woods talked about how difficult it was to be a trans youth. “Everyone was bullying me, using homophobic slurs, making me feel angry and depressed, even suicidal,” he recalls telling them.

During the conversation, Mylo said he wished he had a place to get away from it all. “I just wanted something for me and other kids where we could be ourselves and forget worrying about those things anymore,” he says.

His comment struck a chord. “In my world, if a child asks you if you can build a safe space for them, you say yes,” says his aunt, the Rev. Erin Martin, the incumbent of St. James the Apostle, Sharon, located about 50 km north of Toronto.

Ms. Martin and Mylo’s mother, Kit Woods, had an idea. What about creating a safe place for LGBTQ youth and their friends at the church? The women, who are sisters, asked some parishioners if they would like to help. They said yes, and in 2016 A Safe Place was born.

Held in the parish hall, the twice-monthly gathering gives LGBTQ youth and their friends an opportunity to hang out together and be themselves. There is no structured program. Sometimes they simply shout out “I’m gay!” or “I’m trans!” or “I don’t know what I am!” It is a release for some of the kids because they can’t say it at home. Often they share stories about their lives such as being misgendered or rejected because they are gay. Then they rally around each other for support. It isn’t all serious – they have a lot of fun as well.

In case anyone thinks I am being callous and unfeeling – well, perhaps I am a little, but not as much as those who are encouraging children to celebrate their mental disorder rather than help them cure it.

How seeker friendly churches looked in the 16th Century

A few years ago, I visited the monasteries of Meteora in Greece. The Great Meteoron monastery is the largest and oldest and was established around 1340 by St. Athanasios Meteorites.

The Great Meteoron monastary has impressive 16th Century frescoes decorating the narthex – the area where the unbaptized had to wait while Communion was taking place in the sanctuary. To edify the newcomers, the frescoes depict not only notable events in Christ’s life such as his Resurrection, but the gruesome deaths of early Christian martyrs. Rather than a cheery church greeter, the 16th Century seeker was assaulted by images of people being skinned, roasted and having appendages, intestines, eyes and just about anything else that we usually consider permanently attached, removed. The idea was not only to create an indelible impression of the sacrifices made by those who founded the church, but that the neophyte should count the cost before making a rash decision.

The odd thing is, the tactic was more successful than our contemporary mania of making the church so doctrinally malleable, so comfortable with secular culture, that its members can do and believe almost anything without so much as an ecclesiastical eyebrow being raised.

And, just as bad, so can the clergy.

The Monasteries of Metéora, Greece

These six Greek Orthodox monasteries, built between the 14th and 16th centuries, are located at Metéora and most are perched on high cliffs accessible by staircases cut into the rock and through a basket or net that is lowered by a rope from the top. Supplies are still hoisted up this way and, at one time, the monks were too.

The narthex of each, where unbaptized worshippers had to wait, is decorated with scenes of gruesome torture that early Christians had to endure: dismemberment, disembowelling, flaying and similar disincentives to holding fast to Christianity. The idea was to impress on new or prospective converts the sacrifices made by their forebears. Not what we would think of today as a warmly welcoming seeker friendly experience – but it worked, apparently.

To my intense annoyance, my DSLR body chose the second day of our excursion to self-destruct, so these photos are taken with a very limited point and shoot camera. Such was my frustration that my wife persuaded me to buy a replacement body when we returned to Athens.