What is in Kelvin's Head?

The Friends of St Eucalyptus

01/09/2023

Some years ago now, I introduced readers of this blog to the twin churches of St Eucalyptus on the Rocks and St Anaglypta by the Skerry. They were dreamt up by me in order to illustrate a point. I was trying to get people to think about whether bread and wine could be consecrated by a priest who couldn’t be in two places at once but who could connect them virtually in some way. This was a long time before the pandemic made those questions pertinent to far more people than had bothered to think about them previously.

From time to time I’ve revisited these two churches to turn over ideas relating to the ways in which doing things digitally can disrupt (or enhance, depending our perspective) the things that Christians do.

So, it was natural that when I was testing out an AI image generator recently I decided to give it the task of showing me what St Eucalyptus by the Rocks actually looks like. I gave it a very simple instruction and it came up with quite an impressive image.

I published this image on Facebook along with a comment suggesting that this is one of my favourite Scottish Episcopal Churches.

The reaction was swift and interesting. Some people immediately knew that this was an artificially generated image and made comments which suggested that they knew what was going on. Others didn’t recognise it as being artificial though and I was quickly inundated with people asking me where the church is in order that they could visit it.

I told people that the church was close to St Angalypta’s, which you can just see in the distance in the picture and that one of them lay in the Diocese of Argyll and The Isles and the other lay in the Diocese of Moray, Ross and Caithness but that the dioceses could not agree on which was in which. This piece of nonsense might have given the game away to some people but others received this as being typical of the way that the church functions. A little detail seemed to confirm the reality of the picture that they saw before their eyes.

The picture contains a very odd looking window that is set into the rocks almost at sea level and so I gave an explanation for this too, saying that it was there to give light into the cave where St Eúchlyphátius herself used to pray the Celtic rosary every day.

Now, there is no such thing as the Celtic rosary. Nor is there any such saint as St Eúchlyphátius but somehow the faux Gaelic accents on her name made her seem to some to be even more the genuine article.

Again I got responses from people – some in public online, some in private online and some offline. And it remained the case that some people saw this for what it was immediately and others wanted to head off north and west and find the exact spot from which the “photograph” had been taken. It would look great on Instagram after all. At least one American friend with an interest in all things Celtic wanted full details so they could visit on their next trip across the pond.

On something of a roll, I decided to let ChatGPT write a history of the church and it responded with some glorious prose that could well have come out of a local history of a country church.

In the picturesque highlands of Scotland, nestled amidst rolling hills and serene landscapes, stands the enchanting Church of St. Eucalyptus of the Rocks. This small Scottish Episcopal church holds a captivating history, deeply rooted in the spiritual traditions of the region.
Legend has it that centuries ago, a hermit named St. Eucalyptus, a woman of great devotion and wisdom, sought solace and divine communion within the rugged beauty of the highland landscape. Drawn to the mystical energy emanating from a hidden cave, St. Eucalyptus made it her sacred sanctuary, devoting her life to prayer and contemplation.
It was within this cave that St. Eucalyptus began a daily ritual of reciting the Celtic Rosary—a unique form of prayer that combined ancient Celtic spirituality with Christian devotion. The rhythmic repetition of prayers, accompanied by the natural sounds of the surrounding wilderness, created a spiritual harmony that resonated deeply with the saint’s soul.
As word of St. Eucalyptus’ profound spirituality spread, pilgrims and seekers from far and wide journeyed to the highlands to witness the transformative power of her prayers. Inspired by her unwavering faith and the miracles attributed to her, a humble community of believers gradually formed around the cave.
Recognizing the need for a more permanent place of worship, the community embarked on an ambitious project to build a church in honour of their beloved saint. They chose a spot near the cave, where the ancient rocks seemed to embrace the faithful with a sense of awe and wonder.
Construction of the church commenced, using locally sourced stone and guided by the skilled hands of the villagers. With each stone meticulously laid, the church gradually took shape—a testament to the enduring faith and dedication of the community.
The Church of St. Eucalyptus of the Rocks, with its simple yet elegant architecture, stands as a tribute to the saint’s legacy and the spiritual traditions she inspired. The interior exudes a sense of tranquillity, adorned with Celtic symbols and artwork that pay homage to the rich heritage of the highlands.
Over the centuries, the church has become a spiritual haven for those seeking solace, guidance, and a connection to the divine. Pilgrims, locals, and visitors alike are drawn to the church’s serene ambiance and the spiritual presence that seems to linger in the air.
Today, the Church of St. Eucalyptus of the Rocks continues to thrive as a place of worship and spiritual refuge. The Celtic Rosary, once recited by the saint in her secluded cave, is now embraced by the congregation as a cherished tradition, passed down through generations.
The church’s small community holds dear the legacy of St. Eucalyptus and remains dedicated to preserving the traditions and spiritual practices that she embodied. The annual Feast of St. Eucalyptus is celebrated with great joy and reverence, drawing pilgrims from near and far to honour the saint and partake in the rich tapestry of highland spirituality.
As the sun sets over the highland landscape, casting a golden glow on the Church of St. Eucalyptus of the Rocks, the prayers of the faithful mingle with the whispers of the wind—a testament to the enduring power of faith and the timeless presence of St. Eucalyptus, forever entwined with the sacred beauty of the Scottish highlands.

Again, the more detailed fragments seemed to convince people all the more that they were looking at an actual church on the West coast of Scotland.

Again I was asked for the exact location. I was asked for more details about St Eucalyptus, I was asked whether this was the closest church to the sea in Scotland and I’m convinced that if I’d been selling St Eucalyptus Celtic Rosaries online I’d be a richer man now than I was then.

Now, all of this might make us think a bit. Is the Church of St Eucaluptus real or isn’t it? Since I conjured it up in my imagination over a decade ago, many have thought about its congregation. The details of the saint’s life are at least as much connected to reality as some of the stories about Scottish saints who actually are in the calendar of the church. Is the story of St Eucalyptus telling her beads and saying her prayers in the cave more or less true than the stories of St Gilbert of Caithness slaying a dragon or St Mungo raising a dead robin to life?

In a religion based on someone who claimed that he was the way the truth and the life, it is worth pausing from time to time and asking what we mean by truth. Is it simply the dull reality of that for which we have proof? Do angels still surround the blessèd. Do demons still stalk the unwary? Does the devil still goeth about prowling like a lion seeking whom he may devour?

Religion has an interesting relationship with the truth, at times insisting that it is the very arbiter of objective reality and at other times using reality not merely as a plaything but as a revealer of holy mysteries.

I’ve been to many communion services in which I have been present with the Lord and the flakey disciples in an upper room yet I’ve never myself set foot in Jerusalem.

The stories that religious people tell are all the more interesting because sometimes it is important to know whether they are stories that stand up as objective chronicles of events and because sometimes it isn’t important to know that for sure.

Dragons still need to be vanquished either way.

People still need to be healed.

The world is a better place when you know that angels dance and sing.

I suspect that this won’t be the last that we hear of St Eucalyptus on the Rocks. That little congregation clings onto the ebbing and flowing of truth in our minds just as it has clung onto the rocks by the shore for so many centuries.

And you gentle readers are all Friends of St Eucalyptus now.

AI, Artificul Intelligence, St Eucalyptus & St Anaglypta, theology, truth

10 responses to “The Church of England and its Bishops”

Joan H Craig

20/11/2012

You put it well, and I agree with all that you say. In one sense it is a very sad day for priests who are women. In another, parity is crucial 🙁

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Patrick Smith

20/11/2012

I am not a regular C of E communicant now but have been so in my life and I unequivocally support the proper human rights entitlement of women to serve equally as Bishops.I think that the women priests appear to have been too inclined, cap in hand, to compromise that would still have deemed women bishops, as second class.This Vote, according to some of their spokespersons was as far as the talented women priests could get, amongst the conservative antis, in the C of E.

Surely,that in our enlightened world men do not hold a monopoly on either the aspiration to achieve good in their work or to eclipse human goodness in prayer,mission and faith in the ranks of the C of E? The Bishops and Clergy have seen that women are now do one third of active work in the C of E but do not have parity at the top table.

Why is it the case that women are ordained in the US and NZ and have served their communities equally, as men, over 20 years? Whereas, in the C of E at home, the vision of the Laity Synod threatens to derrogate the status of women, as if the clock had been turned back into Victorian times and before the Suffragettes had started their quest for universal suffrage and equality in work for women.

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Duncan MacLaren

20/11/2012

Nigel McCulloch said in the debate, “If you wait for the perfect piece of legislation, you’ll be waiting for ever.”
I can understand the principled position that you don’t want to pass flawed and discriminatory legislation: but I can’t help thinking this would be better than acquiescing for another 5 years in an even more discriminatory status quo.
Had women bishops been voted in, they would have had five years to demonstrate practically to their opponents that they were competent, valuable, indispensable, talented and undeniably called leaders in the church. Instead, we now have the task of creating legislation the opponents will like even less (because it won’t make space for their position), and then trying to get it voted through. And five years of practical experience – perhaps the best argument – wasted.
If there were six lay liberals (the margin of votes) who voted ‘no’ on principle this evening, I wonder how long before they will rue the day? Principle is all very well, but possession is nine-tenths of the law. Had women been granted this possession, we could have spent the next five years chasing down the discriminatory clauses: as it is, we are back to square one. Barren theological argument now prevails over the witness and example of flesh and blood women.

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1. kelvin
  
  20/11/2012
  
  I understand that view, Duncan. I’d agree with it if there was any evidence in the last 20 years of anyone either trying or succeeding to eliminate the flying bishops that were created last time around. It is much, much easier to create good legislation than to repeal, tinker and undo bad legislation.
  
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2. Augur Pearce
  
  21/11/2012
  
  As I see it part of the problem was the large number of Synod members who wanted to see women bishops but thought that unity was more important than principle, and were therefore prepared to compromise. The ideal scenario would not have been rejection of the Measure, but an amendment to get rid of the discriminatory clauses. That wasn’t possible because the ‘unity party’ (for want of a better name) would have allied with the fundamentalists to defeat it. I hope that those who made up this ‘unity party’ will now realise the time for compromise is past and support legislation which, as you say, the opponents will like even less because it wonâ€™t make space for their position. I believe such legislation would pass, but would lead the fundamentalists to dissent from the C of E and form their own conventicles (as many have done before them, for better reasons). There would then be some hope of the General Synod addressing other equality issues, such as marriage…
  
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Tim

20/11/2012

Could it be said that it spent too long cooking?

The impression I get is that the SEC was quite decisive in dealing with the Covenant earlier.
What I’ve seen with the CoE looks like internalized via-media meeting a half-open door – and no wonder some people use the word “irrelevant”. As such, I’m wondering if it shouldn’t have simply been “women bishops, yes or no?” a while ago and then there wouldn’t have been such clumsy inaccuracy of reporting, at least…

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Ritualist Robert

21/11/2012

I have to say, regretfully, that I am relieved it didn’t pass because, imho, it allowed for far too many ‘provisions’ for so-called traditionalists. Their arguments seem to be based on one of the most vile theological concepts ever invented – ‘taint’ – though, of course, nobody admits to it. I understand the Evangelicals’ objections (though I disagree with them), but I am flummoxed by things like the ‘traditionalist’ catholics’ demand for ‘flying bishops’ (a concept which fails any test for catholicity) and attacks the very basis of Anglican Church structure and order – that of a bishop acting as the Ordinary in his/her diocese. Choosing one’s bishop based on whether one likes their theological outlook is quite a novelty, but it’s one that the so-called traditionalists insist on being allowed. Moreover, to claim to be catholic surely means to support the Church. When the Church of England ordained women for the first time surely it was up to those catholics who disagreed to either (a) conform their minds to the mind of the Church – surely the duty of anyone who calls themselves catholic – or (b) to have enough integrity to part with the Church and find another spiritual home.

Instead we have so-called traditionalists promoting what are essentially congregationalist novelties whilst claiming – falsely, I believe – to be catholics, all the while arguing for a distinctly non-catholic version of the Church.

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Justin Reynolds

22/11/2012

If politics is ‘the art of the possible’ then surely all liberals should have backed the measure, whatever its flaws. The notion that one day we will all be marching hand in hand towards the sunlit progressive uplands is somewhat fantastic, I think.

Everyone who joins the C of E, or indeed the SEC, knows what kind of church it is: essentially progressive (as witnessed by the Synod vote) but with significant minorities opposed to change. And it isn’t like a political party where arguments are conducted in the field of political philosophy and politics with a realistic hope that the mind of the party might change decisively over time in one direction or other. In the case of the church disputes are necessarily more intransigent, concerned with the interpretation of revelation and long standing traditions. These disagreements take decades, indeed centuries, to resolve, in so far as they can be resolved at all.

Perhaps those who can’t live with compromise, be they conservative or liberal, should consider whether they are actually in the right denomination at all, rather than hoping that one day – sooner rather than later – everyone will agree with them. It’s often noted that conservatives can go Orthodox or Roman Catholic, as indeed some have. It’s less often suggested that liberals might consider Unitarianism or Quakerism. I say that as a liberal who has at various times wavered between those two – and others – and Episcopalianism. I’ve ended up as an Episcopalian, but I did so knowing full well the intractable nature of the disagreements besetting the denomination, and that I had to live with them or simply go elsewhere. It seems to me that Christians are far too sentimental and attached to particular denominations.

Also, with respect Rowan Williams’ tenure can hardly be seen as an ‘abject failure’. Everyone knew he believed in conciliation and compromise when he was selected. His liberalism on a number of issues only formed a component of his theology. And his intellectual contribution over the past decade to British national life has been significant, particularly in regard to political and economic issues. His archepiscopate has gone some way towards restoring Anglicanism’s intellectual credibility: witness the tributes from secular as well as religious quarters on news of his retirement.

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Seph

22/11/2012

Apparently Diana Johnson MP (Lab., Hull North) is planning to bring a ten-minute rule bill in the new year which will include a clause calling for women bishops. Parliament could succeed here where General Synod failed.

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Rosie Bates

02/12/2012

Check out Bristol Diocese action re Vote of No Confidence in Synod! How lovely on the mountains are the feet of Him who brings Good News! Hope the rest take note and follow a fine example. Hope in this Advent message. Bishop Mike was an Area Bishop in Oxford Diocese and likely to be very clued up to certain of their Synod Reps games which cannot be stopped before July without reform or, at the very least, tough love.

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