tag:blogger.com,1999:blog-12115214799387932632024-03-05T09:37:13.620+00:00GentlerWordAn exploration of topical, social, and theological issues from a biblical perspective.Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.comBlogger53125tag:blogger.com,1999:blog-1211521479938793263.post-75351389382719149532020-03-13T15:50:00.000+00:002020-06-15T17:01:29.797+01:00Hopeful lessons in a pandemic<br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b><i>More recent posts (some lighter, some more serious) during the pandemic can be found by clicking the "Corona Chronicle" tab above.</i></b></span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">A few shrill voices claim covid-19 is God’s punishment for
this or that. We can’t be that simplistic. Others ask where God is in this; the
answer is where he always is, beside us in our need. And some ask why he has
allowed it; it’s because pestilence and death are endemic until Jesus returns. Those
questions are ultimately futile. But we can ask in this rapidly evolving
situation, “what might God want us to </span><i style="font-family: Arial, Helvetica, sans-serif;">learn</i><span style="font-family: "arial" , "helvetica" , sans-serif;">
from it?” Here are some suggestions.</span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b style="mso-bidi-font-weight: normal;">It reminds us of
human and physical frailty.</b> We usually assume we’re largely invincible. But
the flesh is weak and we fall ill. Physical things we depend on wear out or
break. Now, “normal” life is disrupted. So we get annoyed and are hugely
inconvenienced. St Paul had a healthy slant on this: “When I am weak, then I am
strong” (2 Corinthians 12:10). His many troubles drove him back to the God on
whom he depended for everything, always. He took nothing for granted. He adapted
to changed circumstances (eg Acts 16:6-10). Maybe we need to ask if we expect
too much, do too much, and thus become less flexible to follow God’s lead when
contingencies occur. “He turns our weaknesses into his opportunities,” as song
writer Graham Kendrick wrote.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b style="mso-bidi-font-weight: normal;">It reveals our obsession
with consumption.</b> Western society is built on the concept of constant
economic growth and increasing personal consumption. So in a pandemic there’s a
breakdown in trade, the stock markets crash, the economy stalls, businesses
collapse, jobs are lost, and politicians despair. Remember the house built on
sand (Matthew 7:24-27). The biblical lifestyle model is not one of making more
to buy more; it is of “enough”, based on modesty and sharing (eg Philippians
4:10-19, and the Old Testament laws of social interaction). Maybe we need to
reconsider our priorities, personally and nationally. <o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b style="mso-bidi-font-weight: normal;">It has provoked fear
and panic.</b> As covid-19 has spread, so has fear. Fear of death, of illness,
of running out of goods, even fear of other people who might spread the
disease. It has led to panic buying without thought for vulnerable people who are
unable to stock up. Look at Psalm 56: “When I am afraid I put my trust in You …
In God I trust and (therefore) am not afraid”. Fear, it says, prompts faith and
trust. In turn, faith and trust reduce fear. Jesus promised his over-wrought
disciples “Peace I leave with you; my peace I give to you”, adding that his
peace was qualitatively different to what the world offers (John 14:27). Maybe
we need to recover spiritual and human trust and relax into God’s peace. <o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b style="mso-bidi-font-weight: normal;">It illustrates global
inter-dependence.</b> Even in “primitive” societies no-one was entirely
self-sufficient. Hermits rely on others to bring them food. Today we depend on global
supply chains for fuel, raw materials, and goods from coffee to computers. Just
as the virus spread through human contact, so did the Gospel in the early
church through displaced and inconvenienced Christians (Acts 8:1-3). Medical self-isolation
aside, we shouldn’t stop helping each other (see Romans 12:9-16). Hard as the
situation is, it provides an opportunity to experience and share the love, hope
and peace of God, released to the world through the sacrificial death,
resurrection and ascension of Jesus Christ. <o:p></o:p></span></div>
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<br />Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-43586157605486350482019-09-24T10:47:00.000+01:002019-09-24T10:47:31.112+01:00Small things bright and beautiful<br />
<h3>
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><i><span style="color: #660000;">God does not despise "the day of small things"</span></i></span></b></h3>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6Ejw1MbGqZilo-so2-z83r9ls6e3QifIkbHUlHLfOkYV-6BP8BkOm0kCNRHmP6gmHTLNXs-4PEsjSMcRHy7bv2sDkOghvWT5XMke6rSGzmsZF5kKMpF3cLI4iJkwRP_iAj0T-nMftOi0/s1600/Butterfly+garden+2019-1.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6Ejw1MbGqZilo-so2-z83r9ls6e3QifIkbHUlHLfOkYV-6BP8BkOm0kCNRHmP6gmHTLNXs-4PEsjSMcRHy7bv2sDkOghvWT5XMke6rSGzmsZF5kKMpF3cLI4iJkwRP_iAj0T-nMftOi0/s320/Butterfly+garden+2019-1.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Small things in nature make a big difference; so too do small<br />things in human society</td></tr>
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<span style="font-family: Arial, sans-serif;">In 2018 the </span><i style="font-family: Arial, sans-serif;">i</i><span style="font-family: Arial, sans-serif;"> newspaper ran a Christmas charity
appeal for the Muscular Sclerosis Society. It raised £67,000, a small sum
compared with efforts like Comic relief, Children in Need, and Sport Relief.
Yet the money made a huge difference to</span><b style="font-family: Arial, sans-serif;"> </b><span style="font-family: Arial, sans-serif;">72
people who benefited from such things as</span><b style="font-family: Arial, sans-serif;">
</b><span style="font-family: Arial, sans-serif;">mobility scooters, home
adaptations, wheelchairs, special chairs and beds, respite breaks, furnishings
& appliances, driving lessons, essential home repairs, exercise kit, and
laptops.</span></div>
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<span style="font-family: "Arial",sans-serif; mso-bidi-font-weight: bold;">One of the smallest grants was to young carer for
skating lessons and to another for a school trip. </span><span style="font-family: "Arial",sans-serif;">Those small sums bought two young people
in challenging circumstances the opportunity to enjoy being teenagers with unforgettable
experiences. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">Small
things can make a big difference. “No-one is too small to make a difference”,
16 year-old climate activist Greta Thunberg told the COP24 conference in early
2019; the claim has become her mantra since and is the title of her book of
speeches. As a result of her one-girl school strike in Sweden for climate
change, a new wave of concern has swept across the world. Greta is autistic,
for which she has been lampooned on social media. But autistic people are not handicapped
or insignificant. They’re often highly gifted and focussed. They, like anyone
else, can make a difference. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">We
know this in theory, and occasionally we experience the little things – the smile,
the gift, the encouragement – that make our day. But confronted by an
impersonal world in which everything seems to be organised on a mega scale that
ignores individual needs, it is still hard to believe that the little we can do
in any area of life can have any effect whatever. So in a period of momentous
upheaval and change technologically, politically, socially, environmentally and
even spiritually, the biblical message – and challenge – that God puts a high
value on small things is worth hearing again.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">When
the Jews returned from exile in Babylon to their ruined city of Jerusalem some
500 years before Christ, they started to rebuild the Temple. It was hard going;
the workers were few, the resources scarce. Slowly the work petered out.
Corporate depression set in. Then the Old Testament prophet Zechariah
challenged them in God’s name: “Who <i style="mso-bidi-font-style: normal;">dares</i>
despise the day of small things?” Who dares say that their small effort is
worth nothing to God nor can accomplish anything in the great scheme of things?
He reminded them that anything that is accomplished for God is “not by [human]
might nor power, but by my Spirit” (Zechariah 4:6,10). God is not limited by
our human weakness. The work got done. <o:p></o:p></span></div>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitra-pbNd5ttAm5jO2bI_d0jMa6hADnen2-w3QzxCs79szVwKjCI-nERDD6Lq1VWuvRy_YgX06VX1MvRqs-Oxn8ROP8002dbU2LpQ8RxqXlSHovXZ8mUgOmY3L83jRNFWuMjDmcIdM8Ec/s1600/Bella+giants+chair+Oct+17.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1200" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitra-pbNd5ttAm5jO2bI_d0jMa6hADnen2-w3QzxCs79szVwKjCI-nERDD6Lq1VWuvRy_YgX06VX1MvRqs-Oxn8ROP8002dbU2LpQ8RxqXlSHovXZ8mUgOmY3L83jRNFWuMjDmcIdM8Ec/s320/Bella+giants+chair+Oct+17.jpg" width="240" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">"No-one is too small to make a difference"</td></tr>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><span style="color: #660000;">Small beginnings, unlikely people</span><o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif;">Most big
outcomes have small beginnings. Multinational corporations begin as local
small-scale initiatives. Throughout the Bible God always starts small, and
often with the most unlikely people. One elderly, childless, semi-nomadic couple
– Abraham and Sarah – were told they would be the founders of a numerous nation
(Genesis 15:5,6). They believed the promise, and were. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">When
those descendants were reduced to hopeless slavery God took an aging murderer
on the run, Moses, to rescue them. He was a stuttering man who couldn’t face
public speaking. Yet God used him to liberate the Israelites from Egypt and
organise the rabble into a nation. When that nation bemoaned its own smallness
and weakness, he stated the Gospel principle: “The Lord did not set his
affection on you and choose you because you were more numerous [or talented]
than other peoples, for you were the fewest of all peoples. But it was because
the Lord loved you that he brought you out and redeemed you” (Deuteronomy 7:7f).
The theme is reiterated in the New Testament: “By grace you have been saved, through
faith – and this is not from yourselves, it is the gift of God” (Ephesians
2:8). We are small, unlikely and undeserving – yet loved, and called to serve.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">There’s
more. The spirited teenager, David, killed the lumbering Philistine giant who
was terrorising the Israelite nation and so delivered them from oppression,
doing with a catapult and a stone what armoured soldiers with swords and spears
had failed to do (1 Samuel 17). Jeremiah was young, inexperienced, prone to
depression, yet called to be a prophet and speak truth to power. He never lost
his sense of weakness and inferiority, yet persevered in a thankless but
necessary ministry (Jeremiah 1:4-10; 20:7-18).<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">Jesus
was a Jew from an insignificant part of an occupied territory who began his
work of transforming people and society with 12 followers whose loyalty,
understanding and ability were imperfect. After his unjust crucifixion about
120 of his followers gathered in Jerusalem on the day of Pentecost. Inspired by
the Holy Spirit their numbers had swollen to over 3,000 within 24 hours and the
Christian church now numbers about two billion.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">“God
chose the weak (or small) things of the world to shame the strong,” Paul told
the largely lower middle class congregation of Corinth (1 Corinthians 1:26-29),
“so that no-one may boast before him”. Strip away the pretence of human pride
and status, and the message applies to all, whatever our circumstances. “All
have sinned; all are freely justified” Paul says elsewhere (Romans 3:22-28),
adding that human equality before God rules out any form of boasting. Small
things, small beginnings, small and allegedly insignificant people, are
beautiful for God. <o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><span style="color: #660000;">Small actions</span><o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif;">In one of his
most famous – and counter-cultural – statements, Jesus commended an
impoverished widow who dropped two pennies into the collection plate. He said
she had given more than the richer donors who were merely donating their spare
change, because she had given all she had (Mark 12:41-44). He valued motives
more than dutiful gestures. What we have is irrelevant to God: what counts is how
we regard it, and then what we do with it. <o:p></o:p></span></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEissMu_2WNf9o84JYywn1etLkz-TtMr2zcZ4Y39F58jFnxp6EdpMJvTb0uPXgLfuD2aLpdMZvA9NU6FFsaClHPu0Uz5Gmoyot3RQe77McKSJu-103B3LF_3Zjl9fSI4GG42mNEu1P6_Os8/s1600/Gretas+Thunberg+book.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="319" data-original-width="221" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEissMu_2WNf9o84JYywn1etLkz-TtMr2zcZ4Y39F58jFnxp6EdpMJvTb0uPXgLfuD2aLpdMZvA9NU6FFsaClHPu0Uz5Gmoyot3RQe77McKSJu-103B3LF_3Zjl9fSI4GG42mNEu1P6_Os8/s200/Gretas+Thunberg+book.jpg" width="137" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Climate activist Greta Thunberg's<br /> book of speeches</td></tr>
</tbody></table>
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Jesus illustrated that principle
powerfully when he took a boy’s packed lunch, fed a crowd with it, and then had
the problem of disposing of a mountain of food-waste (Mark 6:35-44). A small
offering of service placed into the hand of Jesus can have great consequences,
whether we are aware of them or not.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">So,
Jesus said, “you are the salt of the earth” (Matthew 5:13). Salt is spread
thinly if it is to have a good effect. So too is yeast in a batch of bread
dough (Matthew 13:33). Small numbers within a congregation do not necessarily
indicate failure but neither should they be a reason for entrenchment. Jesus
told us to pray for more people to spread his word and vision (Matthew 9:35-38)
and commanded his minority movement to boldly make disciples (Matthew 28:19-20).
Small need not be ineffective; big (as in some mega churches) does not of
itself define “success” or “blessing”. Large churches have to downsize into
smaller groups if they are to be pastorally and evangelistically effective. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">Being
small should not be a reason for inverted pride, though. Some sects and
separatist churches consider themselves the minority custodians of a particular
emphasis or doctrine, and thus spiritually superior. The Kingdom of God grows
best when small groups work together on the agreed broad principles of the
Christian Gospel even if their individual emphases and forms of organisation
are different. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">While
Moses was receiving the ten commandments on Mount Sinai he faced a subtle
temptation to go it alone. He was informed that the Israelites had given him up
for dead and created an idol to worship. God suggested he destroy them and
“then I will make you into a great nation”. In other words, to start small
again, with Moses as a single faithful leader. Moses refused the offer and said
that, in effect, such a move would do God’s reputation as the saviour of the
people irreparable harm (Exodus 32:7-14). God relented, and Moses was left to
continue his leadership of a mixed bunch of stroppy human beings. He had done
the right thing. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">Later
the prophet Elijah was blind to the remnant of faithful people around him in an
otherwise corrupt society. He bleated that he alone was left as a servant of
God and that it was time to give up. But he was told that there were 7,000
other believers who he could have supported, or been supported by, and that
there were three remaining things that only he could do (1 Kings 19:10-18). <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">That
is the point of Jesus’ parable of the “talents” (Matthew 25:14-30). The man who
was given just one bag of gold (as the NIV interprets it) “was afraid” and hid
it away, earning the donor’s displeasure. “There’s nothing I can do” is a lie
for anyone who belongs to God’s Kingdom, whether uttered by an eight year old
or an eighty year old. No-one is too small to make a difference.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">Nor
is anyone’s faith too small. Jesus taught that faith needed to be no larger
than a tiny mustard seed to move mountains: “nothing will be impossible for
you” (Matthew 17:20). Our personal assessment of the size of our faith is
irrelevant because God is always bigger than what we think. God does not
despise our day of small things; neither should we.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">In
his latest book, Pete Grieg, founder of the 24/7 prayer movement, writes “when
you pray about the small things in life, you get to live with greater
gratitude.… When you learn to pray about trivia … you start to notice how many
minor miracles are scattered abroad in the course of an average day” – even, he
suggests, when we truly pray “give us this day our daily bread” “in a land
that’s full of the stuff”.<sup>1<o:p></o:p></sup></span></div>
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<span style="font-family: "Arial",sans-serif;">The
Tesco strap line is right: “Every little helps”. It applies in every area of
life, not just in the part we label “religious”. The small difference we make –
whether reducing our use of plastic, feeding the birds in a garden, making the
tea at church, inviting someone to an Alpha course – whatever, adds to the
small difference someone else makes. In an election our single “insignificant”
vote adds to the total of support or dissent. Who dares despise the day of
small things? <b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></span></div>
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<span style="font-family: "Arial",sans-serif;">God
loves small things, and ordinary people, because through them he can demonstrate
his power without it being confused with human virtue or talent. “When I am
weak then I am strong, because God says, ‘My grace is sufficient for you, for
my power is made perfect in weakness’” (2 Corinthians 12:9-10). <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">So
give him what you have. Those two small coins. A picnic. A sling and some
stones. A single bag of gold. Send a card. Give a hug. Listen to someone. Spend
less, share more, slow down. Set an example that others can follow. Pray. Just
live for Jesus where you are. The Holy Spirit, the energiser, the gift-giver takes
our small things, small beginnings, and multiplies, magnifies them. That old
saying about the straw that breaks the camel’s back reminds us that small
things add up. God never loses count of them; “Your labour in the Lord is not
in vain” (1 Corinthians 15:58). Ever.<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><span style="color: #660000;">Think and talk</span><o:p></o:p></span></b></div>
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<span style="font-family: "Arial",sans-serif;">1. Why do we so
easily despise the day of small things?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">2. “Man is
small, and, therefore, small is beautiful. To go for gigantism is to go for
self-destruction” (E.F. Schumacher, <i style="mso-bidi-font-style: normal;">Small
is beautiful</i>, Vintage Books 2011, p. 131). In what ways has “gigantism”
proved detrimental to people, churches, nations and the planet?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">3. Elisha’s
servant was terrified by the sight of a marauding army descending on his home,
until his eyes were opened to see the angelic host and learn that “those who
are with us are more than those who are with them” (2 Kings 6:16). How might
stories like this and assurances such as those in Romans 8:31 and 1 John 4:4
encourage and strengthen our weak faith in the face of great challenges?<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">4, There is a
temptation faced by many (especially leaders in church, commerce and state) to
talk things up, to make situations or achievements seem greater, more
effective, more significant, than they really are. How might we learn to
celebrate and value the less than perfect reality, and what good might come
from being more honest and realistic? <o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><span style="color: #660000;">Reference</span></span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Pete Grieg, <i style="mso-bidi-font-style: normal;">How to Pray</i>, Hodder & Stoughton 2019, p.71<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">© Derek
Williams 2019<o:p></o:p></span></div>
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Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com1tag:blogger.com,1999:blog-1211521479938793263.post-42171005406448090442019-05-24T14:44:00.002+01:002019-05-24T14:44:33.371+01:00How to pray "Thy Kingdom Come"
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;"><span style="color: #351c75;">“Thy Kingdom Come”, an annual
international prayer wave between Ascension and Pentecost, promoted by the
Archbishop of Canterbury and the Pope, is a time to pray especially for
friends, family, colleagues and the wider community, that people may encounter Jesus
Christ for themselves. But it raises an interesting question: what do we really
mean when we pray “Thy kingdom come” each week in the Lord’s Prayer? I searched
my bookshelves and found some challenging answers.<o:p></o:p></span></span></i></div>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdWFt1vNZ4NJOrdl1JtjaS_9wimClsCxZiVNI_NUztCl7ws5v16R1BvFXahW0JoEXOrYFH8QpfXARpyWxN_16fpmY6Cdq1ktRRMBXwycG77P10WSzGgJGgMaWcTW1mlaNEGUTg7rILNco/s1600/TKC-logo.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="778" data-original-width="778" height="199" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdWFt1vNZ4NJOrdl1JtjaS_9wimClsCxZiVNI_NUztCl7ws5v16R1BvFXahW0JoEXOrYFH8QpfXARpyWxN_16fpmY6Cdq1ktRRMBXwycG77P10WSzGgJGgMaWcTW1mlaNEGUTg7rILNco/s200/TKC-logo.jpg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="color: #351c75;">The official Thy Kingdom Come logo 2019</span></td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Commentators
agree that when Jesus talked about “the Kingdom of God” he didn’t mean a nation-state,
church or even heaven. It is rather “the rule of God” which exists wherever and
whenever Jesus is honoured and followed, “on earth as it is in heaven”. This
Kingdom is ruled by love and powered by truth, expressed by service and characterised
by humility. By all accounts, we need to be careful what we pray for when we
reel off the familiar words!<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">When Jesus in
Mark 1:15 tells us that “the kingdom of God has come near. Repent and believe
the good news!” he meant more than that he was beginning an evangelistic tour.
Theologian Alan Richardson explains: “In general terms this means that Jesus
proclaimed as good news the fact that God was setting about the task of putting
straight the evil plight into which the world had fallen, or that he was
beginning to bring to its fulfilment his original intention in the Creation”.<sup><span style="font-size: x-small;">1<o:p></o:p></span></sup></span></div>
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<span style="font-family: "Arial",sans-serif;">Jesus’
followers belong to this kingdom by virtue of both their commitment to him as
saviour and to their conscious and deliberate reflection of his Lordship in the
world. We help to build the kingdom now by bringing Jesus’ standards and purposes
to bear on every detail of our lives. But there can be no new “Jerusalem in
England’s green and pleasant land” (or anywhere else) until Jesus returns and
fully institutes his kingly rule in a new creation that is beyond our
imagining. The New Testament is clear that the whole realm of nature and human
endeavour will be caught up in the new creation (see Romans 8:19-21; Colossians
1:19-20; Revelation 21:1-6). The kingdom is both “now” and “not yet”.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">“Thy Kingdom
come” then is primarily a prayer for God’s Kingship over ourselves. Says
commentator William Barclay, “The Kingdom is the most personal thing in the
world. It demands the submission of <i style="mso-bidi-font-style: normal;">my</i>
will, <i style="mso-bidi-font-style: normal;">my</i> heart, <i style="mso-bidi-font-style: normal;">my</i> life. It is only when each one of us makes the personal decision
and submission that the Kingdom comes.”<sup><span style="font-size: x-small;">2</span></sup> More recently, American
Presbyterian minister Timothy Keller wrote, “It is asking God to extend his
royal power over every part of our lives – emotions, desires, thoughts and
commitments. … We are asking God to so fully rule us that we <i style="mso-bidi-font-style: normal;">want</i> to obey him with all our hearts and
with joy.”<sup><span style="font-size: x-small;">3</span></sup> <o:p></o:p></span><br />
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><span style="color: #660000;">A prayer with world wide scope<o:p></o:p></span></span></b></div>
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<span style="font-family: "Arial",sans-serif;">On that basis,
“Thy Kingdom Come” then becomes a mission prayer, as we gladly long for Jesus’
Kingship to be extended to all around us. According to John Pritchard “It’s not
a phrase to trot out in church on Sunday without at least a crash helmet and a
first-aid kit. This is serious praying for God’s massive attack on all that
frustrates his good and loving purposes.”<sup><span style="font-size: x-small;">4<o:p></o:p></span></sup></span></div>
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<span style="font-family: "Arial",sans-serif;">And it extends
to the whole world of human affairs. Says the founder of the 24/7 Prayer
movement, Pete Grieg, in his forthright style, “It’s tragic that the most
revolutionary cry in world history, ‘Let your kingdom come’, is so often
reduced to a religious catchphrase, mere shorthand for a few less people
leaving our churches and a few more homeless people receiving a tuna sandwich
on Friday<span style="mso-spacerun: yes;"> </span>nights. By contrast early 20<sup><span style="font-size: x-small;">th</span></sup>-century
Dutch Prime Minister Abraham Kuyper … wrote ‘There is not a square inch in the
whole domain of our human existence over which Christ, who is sovereign over
all, does not cry: Mine!’”<sup><span style="font-size: x-small;">5<o:p></o:p></span></sup></span></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitZto27nxR48sIeZZxJQMxt9xg4H4P4aGZOGCoXfi_FIhdExBgOGw5NGo6UfAuslXnjKnF_HZ84xdtSwYUcyeXM6R4o6vfHV5JiTxizNLtF-YPvzkv2cTo81tUQSfWjc6l518Iw-OeKPE/s1600/Dover+castle+corrected.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="676" data-original-width="967" height="223" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitZto27nxR48sIeZZxJQMxt9xg4H4P4aGZOGCoXfi_FIhdExBgOGw5NGo6UfAuslXnjKnF_HZ84xdtSwYUcyeXM6R4o6vfHV5JiTxizNLtF-YPvzkv2cTo81tUQSfWjc6l518Iw-OeKPE/s320/Dover+castle+corrected.png" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="color: #274e13;">God's Kingdom is far removed from concepts of earthly power</span><br />
<span style="color: #274e13;">but it envisages a new world order ruled by God's love</span><br />
<span style="color: #274e13;">and purposes.</span></td></tr>
</tbody></table>
<span style="font-family: "Arial",sans-serif;">It certainly means
praying for new disciples, but it also “means seeing the world … with the love
of the creator for his spectacularly beautiful creation; and to see it with the
deep grief of the creator for the battered and battle-scarred state in which
the world now finds itself,” writes theologian Tom Wright. “We are praying for
the redemption of the world; for the radical defeat and uprooting of evil; and
for heaven and earth to be married at last, for God to be all in all.”<sup><span style="font-size: x-small;">6</span></sup>
<o:p></o:p></span><br />
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<span style="font-family: "Arial",sans-serif;">Pete Grieg in
his latest book draws attention to the promise in 2 Chronicles 7:14: “If my
people, who are called by my name, will humble themselves and pray and seek my
face and turn from their wicked ways, then I will hear from heaven, and I will
forgive their sin and will heal their land.” He picks up on the last phrase:
the forgiveness of sins and the healing of the land are entirely contingent on
the intercession of God’s people. What task could possibly be more important,
more urgent for our world today?”<sup><span style="font-size: x-small;">7<o:p></o:p></span></sup></span></div>
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<span style="font-family: "Arial",sans-serif;">But prayer
alone, important as it is (and for some people, especially those largely
housebound, the greatest thing they can do) is not for many of us enough.
Praying “thy kingdom come” also means committing ourselves to the kinds of
Kingdom-building actions that demonstrate our membership of it. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">Swiss professor
of systematic theology Jan Milič Lochman, recognises the depressing state of
the “dark horizons” of the modern world and suggests that “thy kingdom come”
sets them in a fresh context and thereby “relativizes them, robbing them of
their final validity. <i style="mso-bidi-font-style: normal;">Kyrios Christos </i>[Lord
Christ]: The Risen Lord is the Lord of the principalities and powers. This
liberates us. We are no longer the prisoners of omnipotent fate. … Our world
must not remain as it is. Resistance is possible; our hearts and circumstances
can change.”<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;"><span style="mso-spacerun: yes;"> </span>He asserts that, “It makes a decisive
difference to culture and society if there are groups within them that amid the
oppressions of time keep their eyes open to the kingdom of God, praying for it
and following it in the direction that Christ’s promises indicate, that is, by
taking up the cause of the poor, acting on behalf of prisoners and the
handicapped, freeing the oppressed, and especially proclaiming the acceptable
year of the Lord, the liberating future of God. The state of the world will be
renewed.”<sup><span style="font-size: x-small;">8<o:p></o:p></span></sup></span></div>
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<span style="font-family: "Arial",sans-serif;">We help to build
the Kingdom by living as liberated members of it, and by praying for people to
come to know Jesus Christ personally. Then they in turn, through their renewed
and changed lives and witness, bring God’s rule to bear on their corner of the
world. So the shorthand “thy Kingdom come” becomes: “Allow me to be an agent of
your kingdom by bringing peace to the anxious, grace to the needy and your love
to all whom I touch. May people believe in your reign of goodness because of
how I live and speak today.”<sup><span style="font-size: x-small;">9<o:p></o:p></span></sup></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><span style="color: #660000;">Think and talk</span></span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">Just consider
the different ways in which you can make the prayer, “thy kingdom come” become
more specific in fact, broader in scope, and deeper in meaning, for you and
your friends. And remember that, each time you join in the Lord’s Prayer.<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><span style="font-size: x-small;"><span style="color: #660000;">References<o:p></o:p></span></span></span></b></div>
<span style="font-size: x-small;">
</span><br />
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<span style="font-family: "Arial",sans-serif;"><span style="font-size: x-small;">1.<span style="mso-spacerun: yes;"> </span>Alan Richardson, “Kingdom of God”, <i style="mso-bidi-font-style: normal;">A theological word book of the Bible</i>,
SCM Press 1962, p.119<o:p></o:p></span></span></div>
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>William Barclay, <i style="mso-bidi-font-style: normal;">The Gospel of Matthew volume 1</i>, St Andrew Press 1956, p.212<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">3. <span style="mso-spacerun: yes;"> </span>Timothy Keller, <i style="mso-bidi-font-style: normal;">Prayer</i>, Hodder and Stoughton 2016, p.111-112<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>John Pritchard, <i style="mso-bidi-font-style: normal;">How to pray</i>, SPCK 2004, p.17<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>Pete Grieg, <i style="mso-bidi-font-style: normal;">Red moon rising</i>, David C Cook, 2015, p. 36<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Tom Wright, <i style="mso-bidi-font-style: normal;">The Lord and his Prayer</i>, SPCK 1996, p.31<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">7.<span style="mso-spacerun: yes;"> </span>Pete Grieg, <i style="mso-bidi-font-style: normal;">How to pray</i>, Hodder and Stoughton 2019, p.88<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">8.<span style="mso-spacerun: yes;"> </span>Jan Milič Lochman, <i style="mso-bidi-font-style: normal;">The Lord’s Prayer</i>, William B Eerdmans, 1990, pp 62-63<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">9. <span style="mso-spacerun: yes;"> </span>Philip Yancey, <i style="mso-bidi-font-style: normal;">Prayer</i>, Hodder and Stoughton 2006, p.164, slightly altered<o:p></o:p></span></span><br />
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<span style="font-family: "Arial",sans-serif;">© Derek
Williams 2019<o:p></o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com1tag:blogger.com,1999:blog-1211521479938793263.post-4894652601881494452019-03-12T10:24:00.000+00:002019-03-12T10:24:21.852+00:00Don't be like a Narcissus!
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjN8iS7C6PT-lMSeOGb-J_pQMt8GgXSF7gWTqPjQLFqXPtyfX8g8HKT8BHfcGMZm9L_g_VA6RdRhktuijwE4O_hC3JDYnOyVY9Tv-pGv8aE3QKI4joDUwL4UzgWalbeUqkic0yLGBwBtl0/s1600/Abington+daffs+12-10.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjN8iS7C6PT-lMSeOGb-J_pQMt8GgXSF7gWTqPjQLFqXPtyfX8g8HKT8BHfcGMZm9L_g_VA6RdRhktuijwE4O_hC3JDYnOyVY9Tv-pGv8aE3QKI4joDUwL4UzgWalbeUqkic0yLGBwBtl0/s320/Abington+daffs+12-10.JPG" width="320" /></a></div>
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<span style="font-family: "Arial",sans-serif;">In admiring
spring’s hosts of golden daffodils we easily forget the significance of the sad
tale of the mythological figure after whom they take their generic name.
Narcissus fell in love with his own reflection in a pond, and spent his life,
in Stephen Fry’s words, “with eyes only for himself, and consideration for no
one and nothing but himself”.<sup><span style="font-size: x-small;">1 </span></sup>The gods eventually turned him into a
daffodil with its head looking down.<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">Narcissism – or
“individualism”, to give it the more common title – focusses on oneself and
one’s interests, appearance, advancement and status, often to the exclusion of
all others. It has almost become the purpose of life for many people in western
society. It’s not just selfies and fast fashion for Instagram and Facebook. It’s
also the me-first race for the lights or the checkout, and the bullying,
ridiculing, trashing and trolling of people who think, look or live differently
to ourselves. <o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;">It vaunts
itself as the ultimate arbiter of taste and truth. It asserts its desires often
disguised as “rights”. It ignores the wider context of the common good,
hamstrings church life, hinders our relationship with God and hampers our
prayers. It fosters the cynicism and factions that the Archbishop of
Canterbury, speaking at the February 2019 General Synod, urged the Church of
England to give up. Above all, it reverses the thrust of the Lord’s Prayer and
Jesus’ prayer in Gethsemane: it insists on “My will, not yours, be done.”<o:p></o:p></span></div>
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<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Contrast that
with the love St Paul described in 1 Corinthians 13 which doesn’t boast or
envy, isn’t proud or self-seeking, and never dishonours others. “Do nothing out
of selfish ambition or vain conceit,” he writes in Philippians 2:3-4. “Rather
in humility value others above yourselves, not looking to your own interests
but each of you to the interests of others.” <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">Contemporary
narcissism is often subtle, however, and it is important not to make sweeping
judgements of others. Being judgemental can be an expression of narcissism because
it asserts our own assumed superiority. The disastrous British Army recruitment
drive in 2018 wrongly assumed a generational trait of “Me me me Millennials”.
It failed to impress many of its target audience because, glued to screens as
that generation might be, it is also highly critical of the “me me me” attitude
of older generations, remote government and uncaring, profit-obsessed commerce that
has led to environmental breakdown and growing poverty. <o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Freedom and responsibility<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">While Christians
are freed from the many constraints of legalism, no-one is free to do as they
please. Paul stressed this to the Roman church where, it seems, some were so
rejoicing in their new-found freedom in Christ that they were indulging every personal
desire (Romans 6:1-18). There are boundaries for conduct (both in the Ten
Commandments and the teaching of the Apostles) that are intended to limit human
excess and preserve corporate relationships.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">To accept
personal responsibility and restrain ones conduct is to make a positive
commitment to community. (This is why Paul, who had long forsaken Jewish food
restrictions, submitted to them for the sake of people whose consciences were
more sensitive, 1 Corinthians 9:19-23, 10:23-33.) Individualism can adversely affect
a wide pool of people. In Joshua 7 national defeat results from the wrong
action of one person. To us, that may seem unfair; to ancient Israelites it was
the natural outworking of what scholars call “corporate solidarity”. In
biology, one deadly spore can infect a large group or area; in society, the
effects of one person’s sins spread to others. (Which is what lies behind
Paul’s teaching about “original sin” in Romans 5:12-19.)<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">The Bible
outlaws the self-justifying blame culture, too. “The one who sins is the one
who will die” was Ezekiel’s response to an ancient Israelite complaint that the
current generation was paying for the errors of its forefathers. He had an
equally curt message to the clergy and leaders of his day (called watchmen); if
they failed to warn people of danger arising from their risky behaviour, the
watchmen themselves would be held to account (Ezekiel 18:4; 33:6). Biblically,
the common good takes precedence over personal preference or power and party prestige
or policy.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It even
suggests that corporate solidarity involves the innocent in the sins of the
guilty. In Ezra 9 the eponymous teacher publicly confessed “we have sinned”
when only 112 people out of several thousand had broken one of the laws of
Moses – and Ezra was not one of them. <o:p></o:p></span></div>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKyrJCKmlUTNo-QpQGCSHTDlhdKxOUvoeqhkGeL3EK1akwWDBG5zPJIrK5vaHvQ1EMSo-sPuPY8CfKz_dQjaUeraPAfcLTYQHTx2HOFBTenVf6-Gtns4Pgry6bPkSTm2P0k_9yGLkdtV8/s1600/Horse+reflection+poss.+New+Forest.JPG" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1067" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKyrJCKmlUTNo-QpQGCSHTDlhdKxOUvoeqhkGeL3EK1akwWDBG5zPJIrK5vaHvQ1EMSo-sPuPY8CfKz_dQjaUeraPAfcLTYQHTx2HOFBTenVf6-Gtns4Pgry6bPkSTm2P0k_9yGLkdtV8/s320/Horse+reflection+poss.+New+Forest.JPG" width="213" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Narcissus fell in love with his own reflection.<br />
Individualism is a barrier to community.</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Community commitment<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Both Old and
New Testaments assume a personal commitment to one another in community. Jesus
spoke of “the Kingdom of God”, which exists wherever the rule of God is applied
in human relationships and activity. “It was the final expression of the
distinctive Hebrew tenet that God is the proper head of human society,”
according to one theologian.<sup><span style="font-size: x-small;">2</span></sup> Christians belong to it by virtue of
their commitment to King Jesus.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Paul described
“the body of Christ”, the church, as such an integrated whole that when “one
part suffers, every part suffers with it” (1 Corinthians 12:26). Believers are
not semi-detached, even if we behave as if we are. That makes the Christian
song so poignant and necessary: “Bind us together, Lord, bind us together, with
cords that cannot be broken.” <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The New
Testament occasionally describes the church as a family or even a nation
(Ephesians 2:19-22; 1 Peter 2:9-10). In such groupings, disagreements are
inevitable. So Paul pleaded with the early church to “make every effort to
maintain the unity of the Spirit in the bond of peace” (Ephesians 4:3), echoing
one of Jesus’ two unanswered prayers, that “they may be one as we [the Trinity]
are one” (John 17:11). How can it be otherwise, if “there is neither Jew nor
Gentile, neither slave nor free, nor is there male and female, for you are all
one in Christ Jesus” (Galatians 3:28)? <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">But it is
otherwise, sadly. One of the natural outcomes of narcissism is fragmentation of
communities and churches into cliques, and splinter or single-issue groups.
According to one count, there are 38,000 Christian denominations in the world
today. Splits can sometimes divide individual congregations as one sub-group
prefers their way to that of others. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Indeed, our
sense of belonging is often focussed on a specific sub-group rather than the
whole of which the group is a part. Within towns churches usually work
independently (and often competitively), and only occasionally pool resources
to make a missional impact on the wider community before retreating back into
their own comfort zones.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Narcissism can also
diminish our prayers. “Prayer is the mirror image of individualism, even though
it may appear to be a highly individual activity,” wrote theologian James
Houston. “A relationship with God that does not relate to other people is
unreal. … We pray to a God who loves the world, and so our prayers will be
false if we do not respond by loving other people as well as loving God.”<sup><span style="font-size: x-small;">3<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It was not for
nothing that Jesus taught his disciples to pray <i style="mso-bidi-font-style: normal;">Our Father</i> – not <i style="mso-bidi-font-style: normal;">my</i>
Father. The whole of the Lord’s prayer is couched in communal terms: Give <i style="mso-bidi-font-style: normal;">us</i> our daily bread. Forgive <i style="mso-bidi-font-style: normal;">us</i> our sins. Lead <i style="mso-bidi-font-style: normal;">us</i> not into temptation. Deliver <i style="mso-bidi-font-style: normal;">us</i>
from evil. And it’s chief missional petition – your Kingdom come, your will be
done on earth – is really a prayer for the restoration of love, care, peace and
mutual support in the diversity of the world and church.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Faith can become
privatised instead of leading us into a model community reflecting the unity of
the Trinity in a disordered and fragmented world. Here’s some practical steps
to help us rebuild true community within church fellowships:<o:p></o:p></span></div>
<br />
<div class="MsoListParagraphCxSpFirst" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Teach
yourself to think <i style="mso-bidi-font-style: normal;">we, us</i> rather than <i style="mso-bidi-font-style: normal;">me </i>or <i style="mso-bidi-font-style: normal;">them</i> when considering any aspect of church life.</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Pray
for all the sub-groups and activities in your church, not just those you are a
part of.</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Before
developing “your” group, ask how it can better dovetail into the wider church
and what effects your development might have upon, and contribute to, the
whole.</span></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: 115%; margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Before
undertaking a new initiative, ask what similar work is already being done that
you could join with and further assist without taking over or competing for
scarce financial and human resources.</span></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: 115%; margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Consult
widely and ask what the Holy Spirit might be leading us to do (or not do; good
ideas sometimes arise from individuals’ agendas or experiences and are not
always applicable everywhere).</span></div>
<div class="MsoListParagraphCxSpLast" style="line-height: 115%; margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Find
ways of ensuring that all the sub-groups can meet each other regularly and
exchange news.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">All it takes is
some mutual trust and respect, with a sprinkling of patience and humility<i style="mso-bidi-font-style: normal;">.</i> Use the spring daffs as a reminder of
the dangers of narcissism, and see the beauty of a clump of them as a reminder
of the benefit of community over individualism.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1. Paul
immersed himself in local cultures and so identified himself with others that
he made himself “all things to all people so that by all possible means I might
save some” (1 Corinthians 9:22). What principle might this suggest for mutual
fellowship and mission?<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Jesus said “a house divided against itself will
fall” (Luke 11:17). While the context was not about the church, the principle
applies. What steps can you take to strengthen the bonds in your church so that
you may grow together?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Jesus also described the Kingdom of God in
terms of equal treatment of unequal people (Matthew 20:1-16). How might this
principle affect the way you welcome and integrate people into church life and
activities?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Why do we find it so hard to think “we”
rather than “me”? What can you do to change this mindset in yourself?<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Stephen Fry, <i style="mso-bidi-font-style: normal;">Mythos</i>, Penguin Books 2018, p. 341-2.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Charles Ryder Smith, <i style="mso-bidi-font-style: normal;">The Bible doctrine of society</i>, T & T Clark, 1920, p.255-6<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>James Houston, <i style="mso-bidi-font-style: normal;">The transforming friendship</i>, Lion Publishing 1991, p.54<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">© Derek
Williams 2019<o:p></o:p></span></div>
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">This material may be reproduced for
local church use with full acknowledgement of its source.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></i><br />
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-55937329270394693612019-01-25T14:53:00.000+00:002019-01-25T14:53:18.712+00:00God does know what we mean
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8IGLL6xcYdqx9Y1VwtCP3dxbC-Q5zmoCjEs5TwhXGrPBGmPvmiPpNLgTmmrF3u1zqdgl-T_cmsjS4pEtsUnuk2vWg01t04K0iBwPM1VjuHipYZ2iDWmegvtVrYEMoAeEpvXl9gSXzJ_4/s1600/Parrot+Coton.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1067" data-original-width="1600" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8IGLL6xcYdqx9Y1VwtCP3dxbC-Q5zmoCjEs5TwhXGrPBGmPvmiPpNLgTmmrF3u1zqdgl-T_cmsjS4pEtsUnuk2vWg01t04K0iBwPM1VjuHipYZ2iDWmegvtVrYEMoAeEpvXl9gSXzJ_4/s320/Parrot+Coton.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Prayer is not meant to be said parrot-fashion according to<br />
the Pope - and Jesus. But God understands our halting words</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">“I know what
you mean”: it’s a phrase that we trot out whenever anyone is having difficulty
explaining or describing something. Sometimes it’s true; their stumbling words
are enough to convey their true meaning. At other times, it’s an empty
platitude, meant to encourage but possibly insulting. It’s not worth saying; we
can’t enter into someone’s mind, feelings or experience. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It’s a relief,
therefore, to discover that God really does know what we mean when we attempt
to address him in prayer. Paul wrote to the Roman church, “We do not know what
to pray for, but the Spirit himself intercedes for us through wordless groans. And
he who searches our hearts knows the mind of the Spirit, because the Spirit
intercedes for God’s people in accordance with the will of God” (Romans 8:26,27).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">In other words,
the Holy Spirit interprets what we’re trying to say and incorporates it into
the language of heaven. He knows what we mean. This removes from us the
pressure to choose the “right” words or formulae that we think God needs in
order even to hear us, let alone answer us. God doesn’t need words at all, in
fact, just the trusting, believing, earnest desire to see his will being done
in the situations that concern us.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Interpretation
in the realm of human language is an art, not merely a science. It’s not just a
matter of finding equivalent words in the second language which match those of
the first. The interpreter not only needs to have a strong understanding of the
subject matter being spoken about, but also <span style="mso-spacerun: yes;"> </span>of the speaker’s intention and underlying
meaning. S/he needs to “know what you mean”, not least because the idioms of
one language do not always transfer easily into another. One of the fundamental
principles of Bible translation is to search for “dynamic equivalents” in the
culture of the intended readers; there’s not a lot of point in referring to
sheep in an island culture entirely focused on fishing.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">One extreme example
of how God translates prayer is the bizarre Old Testament story of Balaam. He
was a seer or perhaps witchdoctor from the region of modern Iran. He was hired
by Balak, the king of Moab, who was a near neighbour of Israel which he feared
would over-run his country. Balak asked Balaam to curse Israel for a fat fee,
which the “prophet” gladly accepted.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">But two things
happened. First, he nearly didn’t get to Israel at all. His stubborn donkey
refused several times to carry him further. Then, the narrative says, “the Lord
opened the donkey’s mouth” and it complained at his rough treatment trying to
force it on. In other words, Balaam realised that it wasn’t the donkey’s fault;
that God was using the donkey’s behaviour to get through to the even more
stubborn prophet and warn him off his plans. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Then, when God
failed to deter him and he eventually arrived in Moab, Balaam tried to curse
but all that came out was a blessing on the Israelites across the border. Three
times. After that he went home without his fee. (See Numbers 22-24.) God had
told him how to pray and turned the potential curse into an actual blessing.
The divine interpreter knew better than the prophet how to express the will and
purposes of God. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">This hides an
important truth. Our prayers usually stem from what we can see, what we feel.
They are genuine expressions of need or desire. But they don’t always correlate
with God’s wider purposes, which we cannot usually see. The bigger picture is
hidden from our view. That doesn’t invalidate our prayer. Each is incorporated
into “Thy will be done” even if what we think should be done is not exactly
what God proposes. Each prayer is translated into something effective by the
Divine Interpreter.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Align with the Spirit<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Several times
in the New Testament we are urged to avail ourselves of the help of the Holy
Spirit as we pray, so that our prayer is better aligned to God’s wider
purposes. “Pray in the Spirit on all occasions with all kinds of prayers and
requests. With this in mind, be alert and always keep on praying for all the
Lord’s people (Ephesians 6:18). “But you, dear friends, by building yourselves
up in your most holy faith and praying in the Holy Spirit, keep yourselves in
God’s love as you wait for the mercy of our Lord Jesus Christ to bring you to
eternal life” (Jude vv. 20-21).<o:p></o:p></span></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5g-k-GUvsvN2iGUnMHT5pq8KtUshlvgz826D4ExIctvajMqCEQ77FgS_N3yCozVkQlMxolwAtMOPeT6L89ADdUPBYR7xfCztN4HFZOri4HhXkd-alMZFekNL_nxLWkba8A_OU4h2-YUo/s1600/Armistice+2018+march+2.JPG" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5g-k-GUvsvN2iGUnMHT5pq8KtUshlvgz826D4ExIctvajMqCEQ77FgS_N3yCozVkQlMxolwAtMOPeT6L89ADdUPBYR7xfCztN4HFZOri4HhXkd-alMZFekNL_nxLWkba8A_OU4h2-YUo/s320/Armistice+2018+march+2.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Keeping in step (with the Spirit) requires <br />
discipline and practice</td></tr>
</tbody></table>
<span style="font-family: "Arial",sans-serif;">In practice,
this means “keeping in step with the Spirit” (Galatians 5:25), listening to God
to prompt us with his concerns and submitting ours to his. It means learning to
see “reality from God’s point of view”.<sup><span style="font-size: x-small;">1</span></sup> James Houston explains, “Through
the leading of the Spirit in prayer our intercession becomes one with the
intercession of Christ, our minds become attuned to his, and his concerns
become ours.”<sup><span style="font-size: x-small;">2<o:p></o:p></span></sup></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Or, as the
earlier theologian C.H. Dodd put it, “true prayer is the divine in us appealing
to the divine above us”.<sup><span style="font-size: x-small;">3<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">For some
Christians, including the current Archbishop of Canterbury Justin Welby,
praying “in the Spirit” may include “praying in tongues”, a spiritual language
given by God which the speaker does not understand.<sup><span style="font-size: x-small;">4</span></sup> Many can
testify that this usually gentle gift mostly exercised in private aids them in
worship and to bring before God the needs of themselves, their church and their
world. The Spirit interprets their desire and concern by using his own language.
<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Helpful as tongues
is, it is not portrayed as a necessity in Scripture. To use the words of the
poet William Cowper in a slightly different context, “God is his own
interpreter, and he will make it plain.”<sup><span style="font-size: x-small;">5</span></sup> God knows what we mean,
whatever words and language we use.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">This also means
that no prayer is wasted; it might be a bit off-message as far as God’s
purposes are concerned, but if it’s a genuine expression of our concern at the
time of uttering it, then it can be interpreted and caught up into the great
stream of prayer that flows around the throne of God. He knows what we mean,
and he’s not going to waste our breath.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">In his story of
the 24/7 prayer movement, Pete Grieg reproduces an email he sent after taking
part in a meeting of young people in Spain nine years after he had begun to
pray for a Spanish “army” of intercessors. At that moment, he realised that God
never forgets “a single prayer that his children utter, even if they do.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">“The very idea
that the living Lord might diligently have treasured up every little prayer I
had ever prayed, even all the ones I had forgotten, and that he might still be
weaving their fulfilments, was almost too much to take in. It means that there
must be answered prayers most days that I never even recognise as such, and casual
requests I have uttered that continue to marshal the very hosts of heaven.”<sup><span style="font-size: x-small;">6<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There is, of
course, an inevitable caveat.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Silence the parrot</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">“When you
pray,” said Jesus, “do not keep on babbling like pagans, for they think they
will be heard because of their many words. Do not be like them, for your Father
knows what you need before you ask him” (Matthew 6:7,8). Such divine knowledge
doesn’t remove the need to pray – it’s one of the laws of the spiritual
universe that if we don’t ask, we don’t often get; our prayer is an expression
of a two-way relationship. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">(The paradox
that God knows what we want before we ask is dealt with beautifully in the
novel <i style="mso-bidi-font-style: normal;">The Shack</i>, and the film based
on it. It pictures its main character, Mack, in conversation about his family
with the three persons of the Trinity. “You already know everything I’m telling
you, don’t you? You’re acting like it’s the first time you heard it,” he says.
And Sarayu (the Holy Spirit) responds, “As we are listening to you, it is as if
this is the first time we have known about them, and we take great delight in
seeing them through your eyes.”<sup><span style="font-size: x-small;">7</span></sup>)<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">Pope Francis
suggested early in 2019 that many Christians “speak to God as if they were a parrot”,
reciting words such as the Lord’s Prayer that they mistakenly believe have some
inherent power to endear God to them.<sup><span style="font-size: x-small;">8</span></sup> Readers of Margaret Atwood’s
novel <i style="mso-bidi-font-style: normal;">The Handmaid’s Tale</i> may recall
the shop with prayer machines. “There are five different prayers: for health,
wealth, a death, a birth, a sin. You pick the one you want, punch in the
number, then punch in your own number so your account will be debited, and
punch in the number of times you want the prayer repeated.”<sup><span style="font-size: x-small;">9</span></sup> If only
it was that simple!<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">“No, praying is
done from the heart, from within,” the Pope added. Harry Emerson Fosdick, an
American Baptist minister in the first half of the 20<sup><span style="font-size: x-small;">th</span></sup> century,
wrote “Our prayers are often unreal because they do not represent what in our
inward hearts we sincerely crave.”<sup><span style="font-size: x-small;">10</span></sup> Note that word <i style="mso-bidi-font-style: normal;">crave</i>. Cravings aren’t expressed in nice
polite words. They don’t even need words. But they do represent what we most
want. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">So we find the
Psalmist <i style="mso-bidi-font-style: normal;">craving</i> God: “As the deer
pants for streams of water, so my soul pants for you, my God. My soul thirsts
for God, for the living God. Where can I go and meet with God?” And this
craving isn’t articulated in clear words but in deep, emotional cries: “My
tears have been my food day and night … I pour out my soul” (Psalm 42:1-4). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">We find Jacob
clinging with all his strength to God despite his physical pain and injury and
refusing to let go, <i style="mso-bidi-font-style: normal;">craving</i> God’s blessing
(Genesis 32:22-32). And in a rare example of silent prayer in the Bible (it was
treated with suspicion in the ancient world) we find the childless Hannah
pouring out her heart in tears to God, <i style="mso-bidi-font-style: normal;">craving</i>
the child without which she was regarded by her neighbours as cursed (1 Samuel
1). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Fosdick takes
this thought further, which helps, perhaps, to illuminate further the story of
Balaam and Balak. “We are hunger points in the universe; the elemental fact in
every human life is desire. To the man who disclaims any act of prayer we may
retort, ‘Your life <i style="mso-bidi-font-style: normal;">is</i> an organized
prayer. Your body craves food, your mind craves knowledge, your affection
craves friendship, your spirit craves peace and hope.’” So here, perhaps, is a
reason why fasting is sometimes advocated as an adjunct to prayer; it elevates
the craving for God above the craving for food or anything else.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">However, Fosdick
goes on to suggest that “prayer may be either heavenly or devilish”. Balak’s
was devilish; Balaam’s was translated into something heavenly. He highlight’s
Gehazi’s craving for money (2 Kings 5), David’s lust for Bathsheba (2 Samuel 11),
and the prodigal son’s hunger for wealth and the freedom it could bring (Luke
15) as examples of craving that are really self-centred prayers.<sup><span style="font-size: x-small;">11</span></sup> Jesus’
condemned Pharisees who craved the attention of others by practising their
piety ostentatiously in public: “They have received their reward in full” (Matthew
6:5). That is, their desire to be seen by people was granted; but their prayers
weren’t heard by God.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">Parrot owners
know that to silence a chattering bird they must cover the cage with a dark
cloth. Perhaps some of our prayers need to be silenced, while we align
ourselves afresh with God, and refrain from bursting into his presence with a
list of demands. Instead, like the four apparently wordless friends who lowered
a paralysed man to the feet of Jesus and left him there (Mark 2:1-12), it might
be better to lay the real desires of our hearts before God and let him work out
what needs to be done.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Don’t worry
about the words; God knows what we mean. But if we don’t mean it, there’s not
much point saying it. Unless we’re parrots.<o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1. <span style="mso-spacerun: yes;"> </span>Look up the Bible references quoted in the
text and consider what you can learn from them.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Think about what people (including yourself)
really crave. Why do we let such cravings control us?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Put in your own words what “keeping in step
with the Spirit” might mean, and how this might be practised.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Many people find written prayers helpful.
Discuss how you can make such prayers, with their often well-chosen words, your
own so that you are not merely reading or hearing them, but actually praying
them.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>What do you think about when reciting the
Lord’s Prayer?<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-size: x-small;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></span></div>
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Philip Yancey, <i style="mso-bidi-font-style: normal;">Prayer</i>, Hodder & Stoughton, 2008, p.21<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>James Houston, <i style="mso-bidi-font-style: normal;">The transforming friendship, </i>Lion Publishing<i style="mso-bidi-font-style: normal;"> </i>1991, p.157<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>C.H. Dodd, no source referenced, quoted by
Houston, op. cit. p.127<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Justin Welby has stated this on more than one
occasion, including in a media interview in January 2019.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>These are the final words of the hymn which begins
“God moves in a mysterious way his wonders to perform”.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Pete Grieg, Dave Roberts, <i style="mso-bidi-font-style: normal;">Red moon rising</i>, David C Cook, Third
edition 2015, p. 151<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">7.<span style="mso-spacerun: yes;"> </span>William Paul Young, <i style="mso-bidi-font-style: normal;">The Shack</i>, Hodder 2007, p.106<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">8.<span style="mso-spacerun: yes;"> </span>Reported in <i style="mso-bidi-font-style: normal;">The Times,</i> 5 January 2019<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">9.<span style="mso-spacerun: yes;"> </span>Margaret Atwood, <i style="mso-bidi-font-style: normal;">The Handmaid’s Tale</i>, Vintage 2016, p.257. In the same story, the
Bible is kept locked up so that the girls cannot read it for themselves.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">10.<span style="mso-spacerun: yes;"> </span>Harry Emerson Fosdick, <i style="mso-bidi-font-style: normal;">The meaning of prayer</i>, Association Press 1917, p.133<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">11.<span style="mso-spacerun: yes;"> </span>Op. cit., p.143<o:p></o:p></span></span><br />
<br />
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<span style="font-family: "Arial",sans-serif;">© Derek
Williams 2019<o:p></o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-41746701864330608752018-12-19T10:23:00.000+00:002018-12-19T10:23:11.849+00:00Prayer lets the Spirit flow
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4WYUAEWAViG798t3r2WcSjIBJLtJHaIhsr1R1YAuZ-Vb0LSo5hiXSFNR5Bw1j7Uof-qfgIAcdCNXuuBZgbBRhnwNML4yyIlIrmKvq2YE5OKiizfNxAzrjudsWgwegMmBbD4rWHXhFt1E/s1600/Prefects+Fountain+corrected.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="411" data-original-width="548" height="239" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4WYUAEWAViG798t3r2WcSjIBJLtJHaIhsr1R1YAuZ-Vb0LSo5hiXSFNR5Bw1j7Uof-qfgIAcdCNXuuBZgbBRhnwNML4yyIlIrmKvq2YE5OKiizfNxAzrjudsWgwegMmBbD4rWHXhFt1E/s320/Prefects+Fountain+corrected.png" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The Prefects' Fountain in the <em>Harry Potter</em> films, <br />
on display at Warner Brothers Studios, Watford.<br />
Each tap releases a stream of coloured water. </td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Not long before
you began reading this, you turned on a tap. Water flowed from it. It quenched
your thirst or cleansed your hands. Now scale up that image. Think of a dam or
a weir. It has a sluice gate, like a tap. Open the sluice, and water flows out
to irrigate the land, drive a turbine, or serve our homes. Close the sluice,
and the crops wither, the lights fail, and we die of thirst.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Jesus likened
the Holy Spirit to flowing water (John 7:38-39). A number of Christian writers picture
prayer as a means of opening a channel, tap, sluice, or door, through which God
can work in our world. “Prayer lets God loose,” says Philip Yancey<sup><span style="font-size: x-small;">1</span></sup>.
Adds Robert Llewelyn, “Prayer may open a channel through which it becomes
morally possible for God to work … not <i style="mso-bidi-font-style: normal;">changing</i>
God’s purpose but <i style="mso-bidi-font-style: normal;">releasing</i> it.”<sup><span style="font-size: x-small;">2</span></sup>
<sup><o:p></o:p></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">This is
potentially life-changing, even world-changing. Bishop Stephen Cottrell claims
that “We are not puppets being controlled or manipulated by God. We can
influence events. Intercession is not a technique for changing God’s mind, but
it is a releasing of power as we place ourselves in a relationship of
co-operation with God. When we pray we are in communion with God, we seek his
will and the channels of communication are open.”<sup><span style="font-size: x-small;">3</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There is a
profound reason for this. God has taken voluntary limitation. He did it in
Jesus, accepting all the acute limitations of human life and relinquishing,
temporarily, the awesome limitless realms of eternity (Philippians 2:6-8), celebrated
in the Christmas story of Jesus’ birth. God again limited his influence on
earth when he commissioned his followers to be the builders and messengers of
his kingdom (eg Matthew 28:19-20; Luke 10:3-11; Acts 1:8). He does not shout at
the world through a heavenly megaphone. He does not bombard individuals with
spiritual spam messages. He does not wave a Harry-Potter style magic wand to
banish the evil and lay out the good. Instead, God waits for his people to
speak and act on his behalf; we are his hands, his mouthpiece.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Prayer before action<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Above all, God
has voluntarily limited himself to working through prayer. Norwegian pastor Ole
Hallesby wrote, “God has voluntarily made himself dependent upon our prayer.”<sup><span style="font-size: x-small;">4</span></sup>
Prayer is the chief means by which God’s presence and power connects with this
world. This is, in the 21<sup><span style="font-size: x-small;">st</span></sup> century, totally counter-intuitive.
Prayer seems passive, even passing the buck, an excuse not to get stuck in to
the messy chaos of human affairs, a way of distancing ourselves from getting
too uncomfortably involved. Yet in God’s economy, prayer is the priority.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Pointing our
that the monastic movement and Jesus’ Sermon on the Mount set themselves
against the common attitudes and desires of society, theologian James Houston
asserts that “Prayer belongs to this counter-culture and our prayers are
frustrated whenever we compromise between our praying and living. Prayer should
determine the spirit in which we live our lives. Too often we turn this upside
down, turning the agenda of our everyday needs into shopping lists for prayer.”<sup><span style="font-size: x-small;">5<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Anglican
minister Magdalen Smith suggests that the common inversion of priorities,
putting needs before prayer, is symptomatic of a lack of faith. “In our secular
society action can be an easier option than dreaming or praying because we
simply do not believe that God is able to act in the world. We cannot cope with
the intangibility of either dream or prayer. But action is no substitute, for
without the dream and the sustaining power or prayer, our actions quickly feel
empty.”<sup><span style="font-size: x-small;">6<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Prayer can change the world<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There is a
profound mystery and a massive challenge here. Historian Richard Lovelace
suggests that if church members “were to intercede daily simply for the most
obvious spiritual concerns visible in their homes, their workplaces, their
local churches and denominations, their nations, and the world and the total
mission of the body of Christ within it, the transformation which would result
would be incalculable. Not only would God certainly change those situations in
response to prayer – we have Christ’s word that if we ask in his name he will
do more than we ask or think – but the church’s comprehension of its task would
attain an unprecedented sharpness of focus.”<sup><span style="font-size: x-small;">7</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Hallesby
agreed. “The church is always the little flock. But if it would unite on its
knees, it would dominate world politics – from the prayer room. And the result
would be one of two things, either a world-wide revival or the appearance of
the Antichrist.”<sup><span style="font-size: x-small;">8</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">So the
disciples failed in their mission when they tried to do God’s difficult work
without soaking it in prayer (Mark 9:28-29). “Pray continually,” charged Paul,
who knew a lot about fruitful mission and faithful discipleship (1
Thessalonians 5:17). “Without me, you can do nothing,” Jesus warned (John 15:5).
Prayer keeps us sensitive to God’s subtle nudges, and to his even more subtle
responses to our praying, which may be different to our stated concerns. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">“Unanswered
prayer” is another topic, but Pete Grieg, the accidental founder of the 24/7
Prayer movement, was once staggered by a revelation from God that “‘I never
forget a single prayer my children ever utter, even if they do.’ The very idea
that the living Lord might diligently have treasured up every little prayer I
had ever prayed, even the ones I had forgotten, and that he might still be
weaving their fulfilments, was almost too much to take in. It means that there
must be answered prayers most days that I never even recognise as such, and
casual requests I have uttered that continue to marshal the very hosts of
heaven.”<sup><span style="font-size: x-small;">9</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">And that,
perhaps, is one reason why Jesus told his disciples to be persistent in prayer
(Luke 18:1-8). It shows that we really mean what we’re asking, that we’re not
being casual about prayer and saying in effect, “it would be nice if you do
this Lord, but if not, well, I guess it doesn’t matter.” Persistent prayer
refuses to take no for an answer but looks for any sign of God’s activity even
if it isn’t presenting us with the exact gift we had on our wish list. And
persistence also recognises that God never forces his will on others, and that
it takes time for attitudes and circumstances to change or be changed. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">So if we want
to see change in our world, our churches, in people around us and ourselves, perhaps
our prayer now should be for God to pour out a spirit of prayer and
supplication into our hearts. Every period of renewal and revival in history
has been preceded by people crying to God for him to visit them and their
world. “Units of prayer combined, like drops of water, makes an ocean which
defies resistance.”<sup><span style="font-size: x-small;">10</span></sup> Remember that, the next time you turn on a
tap.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">All heaven waits with bated breath,<o:p></o:p></span></i></div>
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">For saints on earth to pray;<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">Majestic angels ready stand<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">With swords of fiery blade.<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">Astounding power awaits a word<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">From God’s resplendent throne;<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">But God awaits our prayer of faith<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">That cries, ‘Your will be done’.</span></i><sup><span style="font-family: "Arial",sans-serif;"><span style="font-size: x-small;">11<o:p></o:p></span></span></sup><br />
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">1. Look up the
Bible references quoted above. Spend time thinking (and discussing) their
meaning and implications for daily life.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2. When you
pray about big issues in the world, to what extent do you distance yourself
from them (praying for “them”) and to what extent do you identify with the
problems and needs (praying for “us”)? See Ezra’s example in Ezra 9:1 – 10:16.
What might you learn from this?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>What might you be able to do locally to encourage
people to pray together for each other and for the church, community and wider
world?<o:p></o:p></span><br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References<o:p></o:p></span></b></div>
<br />
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<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Philip Yancey, <i style="mso-bidi-font-style: normal;">Prayer</i>, Hodder 2008, p.140<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Robert Llewelyn, <i style="mso-bidi-font-style: normal;">Prayer and contemplation</i>, Oxford: SLG Press, 1985, p.6<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Stephen Cottrell, <i style="mso-bidi-font-style: normal;">Praying through life</i>, Church House Publishing 2003, p.28<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>O. Hallesby, <i style="mso-bidi-font-style: normal;">Prayer</i>, Inter Varsity Fellowship 1963, p.127<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>James Houston, <i style="mso-bidi-font-style: normal;">The transforming friendship</i>, Lion Publishing 1991, p.64<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Magdalen Smith, <i style="mso-bidi-font-style: normal;">Fragile mystics</i>, SPCK 2015, p.145<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">7.<span style="mso-spacerun: yes;"> </span>Richard Lovelace, <i style="mso-bidi-font-style: normal;">Dynamics of spiritual life</i>, Paternoster Press 1979, p.160<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">8.<span style="mso-spacerun: yes;"> </span>O. Hallesby, <i style="mso-bidi-font-style: normal;">op.cit.,</i> p.128<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">9.<span style="mso-spacerun: yes;"> </span>Pete Grieg, <i style="mso-bidi-font-style: normal;">Red moon rising</i>, David C Cook 2015, p. 151<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">10. E.M.
Bounds, <i style="mso-bidi-font-style: normal;">Power through prayer</i>, Moody
Press n.d., p.83, quoted by Richard Foster, <i style="mso-bidi-font-style: normal;">Celebration
of discipline</i>, Hodder & Stoughton 1980, p.39<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">11. The first
verse of the hymn “All heaven waits” by Graham Kendrick and Chris Rolinson, ©
1986 Thankyou Music.<o:p></o:p></span><br />
<br />
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<span style="font-family: "Arial",sans-serif;">© Derek
Williams 2018<o:p></o:p></span></div>
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<span style="font-family: "Arial",sans-serif;"><o:p> </o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><o:p> </o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-63506160453600089342018-11-22T12:12:00.000+00:002018-11-22T12:12:22.265+00:00Exercise your brain and improve your life!<br />
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<span style="font-family: "arial" , sans-serif;"><o:p> </o:p></span></div>
<span style="font-family: "arial" , sans-serif;">
<o:p><span style="font-size: large;"><span style="font-family: "arial" , sans-serif; line-height: 107%;"><em>“<span style="color: #660000;">Reading is to the
mind what exercise is to the body.”</span></em></span><sup><span style="font-family: "arial" , sans-serif; line-height: 107%;"><span style="color: #660000;">1</span></span></sup></span></o:p></span><br />
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<br /></div>
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<span style="font-family: "arial" , sans-serif;"><span style="font-family: "arial" , sans-serif;">Reading was one
of the most common leisure pursuits of the twentieth century. Now increasingly
it is being replaced by time spent on social media, TV and video games.
Research from Sheffield Hallam University discovered that in 2017 British
consumers spent £7.2 billion on music, video and computer games, compared with
£7.1 billion on the printed word (books, newspapers and magazines). It is the
first time print has been overtaken by other media.<sup><span style="font-size: x-small;">2</span></sup> Yet reading has
benefits and advantages over (or in addition to) other media, not least health
benefits.<o:p></o:p></span></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;"><span style="color: #660000;">Aiding mental health<o:p></o:p></span></span></b></div>
<br />
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<span style="font-family: "arial" , sans-serif;">In November
2018 UK Health Minister Matt Hancock suggested that GPs sometimes should
consider prescribing visits to the library and other cultural activities
instead of pills. “It’s scientifically proven,” he said. “Access to the arts
improves people’s mental and physical health. It makes us happier and
healthier.”<sup><span style="font-size: x-small;">3</span></sup> <o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">Researchers at
the Yale School of Public Health found that people who read books regularly had
a 20% lower risk of dying in the next 12 years compared with non-readers.<sup><span style="font-size: x-small;">4</span></sup>
Psychologists at Toronto University found that habitual readers had an
increased sensitivity to other people.<sup><span style="font-size: x-small;">5</span></sup> Others suggest that reading
can slow brain degeneration by improving the connections between brain cells. <o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">In a Radio 4 <i style="mso-bidi-font-style: normal;">Front Row</i> programme on reading and
mental health, presenter Stig Abell said “I discovered that the best way of
getting control of my mind was entrusting it to the mind of another” in novels
from Jane Austen to PG Wodehouse. Commenting on the latter, he said “In his
Arcadian visions, nothing is serious, everything is ordered. … His stories
treat trivial problems as if they are serious, and so help to make serious
problems seem trivial. I still turn to him, every day, to help keep my mind
balanced.”<sup><span style="font-size: x-small;">6</span></sup> <o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">Laura Freeman
wrote <i style="mso-bidi-font-style: normal;">The reading cure</i> to describe
how books helped her – slowly – emerge from serious anorexia. “Emptiness today
and emptiness tomorrow. The only way to bear it was to measure the day in
books.” A reviewer adds that “Books began to help her to think differently
about food. The dairy scenes in <i style="mso-bidi-font-style: normal;">Tess of
the d’Urbervilles</i> enabled her to drink proper milk again, Siegfried Sassoon
encouraged her to have tea and boiled eggs, and she ate a mince pie in the
company of Robert Graves. Mrs Cratchit held her hand through a morsel of
Christmas pudding and, after reading <i style="mso-bidi-font-style: normal;">A
month in the Country</i>, she tried a Yorkshire pudding and found it delicious.”<sup><span style="font-size: x-small;">7<o:p></o:p></span></sup></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;"><span style="color: #660000;">Broadening the mind, prompting the
spirit<o:p></o:p></span></span></b></div>
<br />
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<span style="font-family: "arial" , sans-serif;">However,
reading “isn’t a hiding place. It’s a finding place” according to novelist
Jeanette Winterson,<sup><span style="font-size: x-small;">8</span></sup> who as a teenager had to watch her abusive
mother burn her books. (The experience made her determined to write her own
books.) For her, reading opened up new worlds and ideas that her restricted
upbringing had shut out. “Every book was a message in a bottle,” she reflects.
“The wider we read the freer we become”, and “the more I read, the more I felt
connected across time to other lives and deeper sympathies.”<sup><span style="font-size: x-small;">9<o:p></o:p></span></sup></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">The same was
true for prolific Christian author and journalist Philip Yancey. He grew up in
a church that “taught blatant racism, apocalyptic fear of communism, and ‘America
first’ patriotism. Christian doctrine was dished out in a ‘believe and don’t
ask questions’ style, laced with fervid emotionalism. For me, reading opened a
chink of light that became a window to another world.” He found some books
shattered his blinkered world view, and the “calmer voices” of Christian
authors such as GK Chesterton and CS Lewis convinced him “that somewhere
Christians lived who knew grace as well as law, love as well as judgment.”<sup><span style="font-size: x-small;">10<o:p></o:p></span></sup></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">Reading
fiction, non-fiction and poetry can broaden our mind, introduce fresh ideas,
enlarge our views, increase our vocabulary, stimulate our imagination and
sharpen our perspectives. Michael Heppell’s interviews with high achievers in
his book <i style="mso-bidi-font-style: normal;">The Edge</i> found that almost
all had large libraries, were reading at least two books at any one time, and
subscribed to and read industry-specific publications.<sup><span style="font-size: x-small;">11</span></sup> Reading is
a win-win.<o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">For author and <i style="mso-bidi-font-style: normal;">Times</i> columnist Caitlin Moran, “To read
is to be in a constant act of creation”, far more so than passively absorbing a
film in which the visualising has been done for us by the director. With a
book, you join the action, create the setting and dialogue with the author. She
is worth quoting in full:<o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">“That old lady on the bus
with her Orwell; the businessman on the Tube with Patricia Cornwell; the
teenager roaring through Capote – they are not engaged in idle pleasure. Their
heads are on fire. Their hearts are flooding. With a book, you are the landscape,
the sets, the snow, the hero, the kiss – you are the mathematical calculations
that plot the trajectory of the blazing, crashing Zeppelin. You – pale,
punchable reader – are terraforming whole worlds in your head. These books are
as much a part of you as your guts and your bone. And when your guts fail and
your bones break, Narnia or Jamaica Inn or Gormenghast will still be there: as
pin-sharp and bright as the day you first imagined them.”<sup><span style="font-size: x-small;">12<o:p></o:p></span></sup></span></i></div>
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<span style="font-family: "arial" , sans-serif;">Narrative can
capture mood and feeling, ambience and ethos, in a way that is often difficult for
film directors. That is why dramatisations of books often focus on action and
argument and miss out the original author’s nuances and observations. My
all-time favourite piece of descriptive writing comes from Laurie Lee’s classic
<i style="mso-bidi-font-style: normal;">Cider with Rosie</i>. Sample it; enjoy
it; imagine it: <o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">“Mother always ate
standing up, tearing crusts off the loaf with her fingers, a hand-to-mouth
feeding that expressed her vigilance, like that of a wireless-operator at sea.
For most of Mother’s attention was fixed on the grate, whose fire must never go
out. When it threatened to do so she became seized with hysteria, wailing and
wringing her hands, pouring on oil and chopping up chairs in a frenzy to keep
it alive. In fact it seldom went out completely, though it was very often ill. But
Mother nursed it with skill, banking it up every night and blowing hard on the
bars every morning. The state of our fire became as important to us as it must
have been to a primitive tribe. When it sulked and sank we were filled with
dismay; when it blazed all was well with the world; but if – God save us – it
went out altogether, then we were clutched by primeval chills. Then it seemed
that the very sun had died, the winter had come for ever, that the wolves of
the wilderness were gathering near, and that there was no more hope to look
for. . . .<o:p></o:p></span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;"><span style="mso-tab-count: 1;"> </span>But tonight the firelight snapped and crackled, and
Mother was in full control.”<sup><span style="font-size: x-small;">13</span></sup></span></i><sup><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span></sup></div>
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<span style="font-family: "arial" , sans-serif;">This is so much
more than a stark report. It is so much more than a photograph in words that
could translate as easily to a screen as to a page. Instead, it forces you to
savour the imagery, the allusions as well as the raw facts. Like an exquisite
meal or fine wine it is something to linger over, and absorb its nuances
slowly, thoughtfully; to recall, or feel, that raw emotion of “being clutched
by primeval chills”, of the sun dying and hope disappearing. It can make you
feel thankful that it isn’t true for you at present and to spare a sympathetic
thought for people for whom it is still true. And you may even feel the relief
almost physically when told, “But tonight the firelight snapped and crackled”
and the story – the action – continues. <o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">Although <i style="mso-bidi-font-style: normal;">Cider with Rosie</i> reads like a novel, it
is in fact biographical, written by a poet with the gift of reflecting deeply
on the everyday incidents he experienced as a child in a Cotswold village in
the early twentieth century. Reading can help us not just to glean ideas or
facts, but reflect on them and their implications. In so doing, we begin to
reflect on our own life and the world around us.<o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;"><span style="color: #660000;">Provoking reflection<o:p></o:p></span></span></b></div>
<br />
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<span style="font-family: "arial" , sans-serif;">Good Christian
writing can also provoke reflection rather than merely describe plain theology.
Sample this deeply reflective passage from Lewis Smede’s <i style="mso-bidi-font-style: normal;">Love within limits</i>: <o:p></o:p></span></div>
<br />
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">“<span style="font-variant: small-caps;">Love is a power</span> that moves us to be kind. What are we to
understand by kindness? Kindness is the will to save; it is God’s awesome power
channelled into gentle healing. Kindness is love acting on persons. Such
kindness may be soft; it is not weak; tender but not feeble; sensitive, but not
fragile.”</span></i><sup><span style="font-family: "arial" , sans-serif;"><span style="font-size: x-small;">14<o:p></o:p></span></span></sup></div>
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<span style="font-family: "arial" , sans-serif;">If you heard
that in a sermon, you would latch on to maybe one phrase, and as your mind
hovered over it you would miss the rest. But read it in a book and you can
pause on each phrase, stay with it for as long as you like, let it roll around
your mind, inform your attitudes and, perish the thought, challenge your
actions.<o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">Former US
megachurch pastor John Mark Comer (who resigned from his multi-congregation
church with a leadership team of 93 in order to lead a single church) is
critical of the superficial understanding and debating that often takes place
over big theological and moral issues in churches. “When people stop reading
seriously and thinking carefully, it’s a breeding ground for bad theology,” he
told an interviewer.<o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">“Millennials
are still reading a lot online, but there are some things you just can’t do in
a 1,000-word blog post,” he claimed. On controversial issues, when people are
asked how they reached their conclusions, “they rarely say, ‘I’ve read these
ten books and this is my take on this Greek word, and I’ve exegeted this
[Bible] passage…’ They’ve rarely thought it through that much.”<sup><span style="font-size: x-small;">15<o:p></o:p></span></sup></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">In other words,
many of us are relying on second-hand beliefs, and spiritual fast-food prepared
for us by people whose presuppositions are much the same as ours. Reading, in
short, is, or can be and perhaps should be, a form of meditation. And that
requires time, patience, and probably less reliance on technology.<o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;"><span style="color: #660000;">Finding time, adjusting priorities<o:p></o:p></span></span></b></div>
<br />
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<span style="font-family: "arial" , sans-serif;">The commonest
excuse for not reading is lack of time. But consider how much time it is
estimated the average person in the UK spends on electronic media: 121 hours
per month. That includes social media, instant messaging, emailing, texting,
phoning and similar activities. In addition we spend on average 22 hours a week
watching TV. By making even a small adjustment to our lifestyle we could read
several books and reap rich rewards. For example, Margaret Atwood’s <i style="mso-bidi-font-style: normal;">The handmaid’s tale</i>, 4:24 hours (quicker
and fuller and more thought-provoking than the TV series), JK Rowling’s <i style="mso-bidi-font-style: normal;">Harry Potter and the Order of the Phoenix</i>
(12:4 hours, longer but much richer in imagery and ideas than the film).<sup><span style="font-size: x-small;">16<o:p></o:p></span></sup></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">Yet across the
country libraries are closing due to government cuts, and independent bookshops
are closing due to high rents and declining sales. Specialist Christian
bookshops struggle to exist and most rely on volunteers to stay open. If we
don’t use them, we’ll lose them and future generations will be denied access to
rich sources of learning and mental and spiritual nourishment.<o:p></o:p></span></div>
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<span style="font-family: "arial" , sans-serif;">The situation
is not helped by the curriculum often imposed on schools that forces them to
focus on fact-based, target chasing, subjects, while broader and less academic
subjects (or even academic subjects such as music which attract only a minority
of students) are reduced or not offered. We risk creating a generation of
narrow-minded human beings with stunted imaginations for whom books are merely
an ancient source of facts that now can be better accessed on the internet. <o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">This is
illustrated powerfully in Charles Dickens’ <i style="mso-bidi-font-style: normal;">Hard
Times</i> (4:30 hours reading time). It opens with Thomas Gradgrind’s mantra
that “Facts alone are wanted in life”. Much later the well-meaning educator and
factory owner is chastened by the discovery that his beloved daughter Louisa has
suffered greatly because her mechanical and mathematical education failed to
feed her soul, nourish her heart and imagination, or help her become a rounded
human being.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">We’re there in
the room as she confronts him. We slump to the floor with Louisa in her
distress and confusion. We wring our hands with Gradgrind and stay awake with
him all night, filled with remorse and guilt and helplessness. We’re pierced by
his agonising contrition as he concludes “that I cannot but mistrust myself”. The
cold fact baldly stated that a broad education is more beneficial than a narrow
one can be argued over. But when we see and feel the consequences of
Gradgrind’s philosophy working out in the life of his fictitious yet believably
real daughter, the message is unmistakeable and we cannot but consider it true.<sup><span style="font-size: x-small;">17<o:p></o:p></span></sup></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">Of course,
facts are important, and of more value than instant opinions. There is a deeply
prophetic warning in Malcolm Bradbury’s <i style="mso-bidi-font-style: normal;">Fahrenheit
451</i> (3:31 hours reading time). Written in 1954, it depicts (as does George
Orwell’s <i style="mso-bidi-font-style: normal;">1984</i>) homes where large
wall-mounted flat-screen TVs (not invented at the time of writing) beam
personalised soap-style inter-active entertainment into every home. Everything
is reduced to sound-bites and digests, headlines and quick-flicks, stuffing
people with facts and views that require no reflection: “a centrifuge [that]
flings off all unnecessary, time-wasting thought!” And books are banned.<o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">The main
character, Montag, is a fireman. Everywhere is fire-proofed, so there are no
fires for the service to put out. Instead, they are employed to start them –
wherever they find books. But Montag is curious. He starts stealing books and
reading them secretly. He meets rebels who have begun to memorise books in the
hope that one day they might be published again. And he finds a Bible. The book
ends as he walks back to a war-destroyed city reciting Revelation 22:2 (“And
the leaves of the tree are for the healing of the nations”).<sup><span style="font-size: x-small;">18<o:p></o:p></span></sup></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">And there lies
a challenge to any reader (or even non-reader). Back in the 1930s TS Eliot
remonstrated with his generation, “Much is your reading, but not the Word of <span style="font-variant: small-caps;">god</span>.”<sup><span style="font-size: x-small;">19</span></sup> If we want to explore
the big questions of life, discover God and his purposes for us and for the
world, and grow in faith and Christian understanding, then the Bible has to be
the book we love best and consult most. It is the oldest book we have, always
in print in many (but not yet all) the thousands of languages in the world.
Investing in a modern translation or paraphrase will blow your mind, feed your
soul, and deepen your personal relationship with God. Schemes for systematic
Bible reading and modestly-priced notes to help readers get into and understand
the text are easily available. All kinds of books will serve us well, but the
Bible will serve us best.<o:p></o:p></span></div>
<br />
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">“Blessed Lord, who caused all holy
Scripture to be written for our learning: help us so to hear them, to read,
mark, learn and inwardly digest them, that, through patience and the comfort of
your holy word, we may embrace and ever hold fast the hope of everlasting life,
which you have given us in our Saviour Jesus Christ, who is alive and reigns
with you, in the unity of the Holy Spirit, one God, now and for ever.”<sup><span style="font-size: x-small;"> 20<o:p></o:p></span></sup></span></i></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;"><span style="color: #660000;">Think and talk</span></span></b><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span>What book(s) have you read recently which
have made you think? Reflect on what they have taught you or what they have
illustrated that is worth remembering and learning from.<o:p></o:p></span></div>
<span style="font-family: "arial" , sans-serif;"></span><br />
<span style="font-family: "arial" , sans-serif;">2.<span style="mso-spacerun: yes;"> </span>“Of making many books there is no end, and
much study wearies the body” (Ecclesiastes 12:12). This is not an excuse for
not reading! But in its context it is a reminder of what is most important in
human life. What do you think that might be, and how might reading actually
help you to appreciate it more?<o:p></o:p></span><br />
<br />
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<span style="font-family: "arial" , sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Jesus was well-read in the Scriptures of his
day and quoted them frequently. So too was Paul, who was also familiar with
secular literature (see Acts 17:28 and Titus 1:12). How might reading both
Scripture and more widely enhance our Christian service and discipleship?<o:p></o:p></span></div>
<br />
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<span style="font-family: "arial" , sans-serif;">4.<span style="mso-spacerun: yes;"> </span>What might you be able to do locally to help
preserve libraries and bookshops, and introduce children especially to the
value of reading?<o:p></o:p></span></div>
<br />
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<span style="font-size: x-small;"><span style="color: #660000;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">References</span></b><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span></span></span></div>
<span style="font-size: x-small;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;"><span style="font-size: x-small;">1.<span style="mso-spacerun: yes;"> </span>Sir Richard Steele (1672-1729), <i style="mso-bidi-font-style: normal;">The Tatler </i><span style="mso-spacerun: yes;"> </span>no.147.<o:p></o:p></span></span></div>
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Report by Mark Bridge in <i style="mso-bidi-font-style: normal;">The Times</i> 3 March 2018<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Reported in <i style="mso-bidi-font-style: normal;">i<span style="mso-spacerun: yes;"> </span></i>6 November 2018.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Reported in <i style="mso-bidi-font-style: normal;">The Times Weekend</i>, 6 October 2018<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">5.<span style="mso-spacerun: yes;"> </span>According to Krish Kandiah, <i style="mso-bidi-font-style: normal;">Christianity</i> January 2017<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Stig Abell, “Novels can offer great comfort
to a troubled mind”, <i style="mso-bidi-font-style: normal;">The Times</i> 9
October 2018.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">7.<span style="mso-spacerun: yes;"> </span>As reported in a review by Cathy Rentzenbrink
of Laura Freeman, <i style="mso-bidi-font-style: normal;">The reading cure </i>(Weidenfeld
& Nicholson), <i style="mso-bidi-font-style: normal;">The Times Saturday
Review</i>, 17 February 2018.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">8.<span style="mso-spacerun: yes;"> </span>Jeanette Winterson, <i style="mso-bidi-font-style: normal;">Why be happy when you could be normal?</i> (Jonathan Cape, 2011), p.40.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">9.<span style="mso-spacerun: yes;"> </span>Ibid., pp 116f, 144.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">10. Philip
Yancey, “The Power of Writing”, <i style="mso-bidi-font-style: normal;">Christianity
Today</i> October 1994<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">11. Michael
Heppell, <i style="mso-bidi-font-style: normal;">The Edge</i>, Hodder &
Stoughton 2013, p.147.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">12. Caitlin
Moran, <i style="mso-bidi-font-style: normal;">The Times Magazine</i>, 14 June
2014.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">13. Laurie Lee,
<i style="mso-bidi-font-style: normal;">Cider with Rosie,</i> Penguin Books 1962,
p.72.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">14. Lewis
Smedes, <i style="mso-bidi-font-style: normal;">Love within Limits,</i> Lion
Publishing 1979, p.19.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">15. Profile of
John Mark Comer in <i style="mso-bidi-font-style: normal;">Premier Christianity</i>,
December 2017<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">16. The figures
and comparisons are from <i style="mso-bidi-font-style: normal;">i</i>, 3 August
2017, based on an analysis of Ofcom data by MusicMagpie.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">17.<span style="mso-spacerun: yes;"> </span>Charles Dickens, <i style="mso-bidi-font-style: normal;">Hard Times</i>, Vintage Classics 2012; the quotes are from pp 5 and
207.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">18. Ray
Bradbury, <i style="mso-bidi-font-style: normal;">Fahrenheit 451</i>, Harper
Voyager 2008. The quote is from page 73.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">19. TS Eliot,
“Choruses from ‘The Rock’”, <i style="mso-bidi-font-style: normal;">The complete
poems and plays of TS Eliot</i>, Faber and Faber 1969, p.154.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">20. The collect
for the last Sunday after Trinity, <i style="mso-bidi-font-style: normal;">Common
Worship</i>, Church House Publishing, copyright © The Archbishops’ Council
2000.<o:p></o:p></span></span><br />
<br />
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<span style="font-family: "arial" , sans-serif;">© Derek
Williams 2018<o:p></o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-10703769337422629192018-10-23T11:54:00.002+01:002018-10-23T11:54:42.760+01:00Jonah goes to Vanity Fair
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;"><span style="font-size: large;">A fresh angle on the Bible’s fishiest
book<o:p></o:p></span></span></i></span></div>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQPRGn6FLpPlMd4u_Wx9eGeZPHcGiCijCF4ph7orjs_2nhTyg7WJye_QS7cL7UEpRoS1c53A36Wba6n5TLTlhApQdKyc3eyFdMBt5ASH9d3M2Rmqtj0mtoL8-9GBQbOW-L8pWeWjVefT8/s1600/DSCF1979.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQPRGn6FLpPlMd4u_Wx9eGeZPHcGiCijCF4ph7orjs_2nhTyg7WJye_QS7cL7UEpRoS1c53A36Wba6n5TLTlhApQdKyc3eyFdMBt5ASH9d3M2Rmqtj0mtoL8-9GBQbOW-L8pWeWjVefT8/s320/DSCF1979.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Vanity Fair is where it's all happening</td></tr>
</tbody></table>
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<span style="font-family: "Arial",sans-serif;"><span style="font-family: "Arial",sans-serif;">Mention Jonah,
and immediately you think of fish – the one that allegedly kept the drowning
prophet alive for three days. But that is a pity. It misses the point entirely
and provides an excuse not to take the book’s message seriously. The book of
Jonah is not about a fish (it gets only a brief mention). Instead, it is packed
with timeless challenges that have a special resonance with 21<sup><span style="font-size: x-small;">st</span></sup>
century western life. The fish can be left to thrash around in the intellectual
and theological shallows. (Or scroll to the end if you can’t wait to reel it in.)
<o:p></o:p></span></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">The short story
is well known. The prophet Jonah is told to go to the Assyrian megacity of
Nineveh. He refuses, but instead of travelling cross-country north east from
Israel, he sets off westward on a ship to Tarshish, which was probably in
southern Spain. He survives going overboard in a storm at sea, and eventually does
go to the city whose inhabitants respond positively to his call to repentance. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">The first
question any reader asks is “why did he refuse to go?” Here are six reasons. They
all relate to the nature of Nineveh itself. (This little book is packed with
insights and challenges; later we’ll see more mistakes, unforeseen
consequences, and stubborn refusals that crippled Jonah spiritually and that enlighten,
or challenge, readers in every generation.)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">First excuse: he despises Vanity Fair<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">One commentator
pictures Jonah arriving in the city at last. “He feels small, one man against a
vast metropolis. Lost like a needle in a haystack inside this gigantic Vanity
Fair, this Sodom of a city, the tiny figure feels he can go no further. He
stops and shouts out the laconic message with which he has been entrusted.”<sup><span style="font-size: x-small;">1</span></sup>
<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The allusion is
apt, and topical. At times in Old Testament history Nineveh (in modern Iraq)
was the Vanity Fair of the ancient world.</span><span style="font-family: Calibri;"> </span><span style="font-family: "Arial",sans-serif;">It
was rich, prosperous, cultured. A vibrant city of pleasure and wealth, it had
parks, rivers, canals, ornate buildings. And it was where morals were loose and
religion corrupt, where greed ruled and the poor were crushed. Rather like more
recent satirical portrayals of “Vanity Fair”.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">The 2018 ITV
adaptation of William Makepeace Thackeray’s novel <i style="mso-bidi-font-style: normal;">Vanity Fair</i> has Michael Palin, in the character of Thackeray, giving
a brief summary of the story so far at the beginning of each episode. And each
time, he ends it with the words: “For this is Vanity Fair, a world where
everyone is striving for what is not worth having.” The original book is a
700-page moralistic satire on early 19th century society, in which Thackeray
often interposes the story with personal reflections. In it he says that
“Vanity Fair is a very vain, wicked, foolish place, full of all sorts of
humbugs and falsenesses and pretensions”.<sup><span style="font-size: x-small;">2</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Thackeray of
course got the idea from John Bunyan’s <i style="mso-bidi-font-style: normal;">Pilgrim’s
Progress</i> in which Vanity Fair was an unavoidable hazard and potential
spiritual distraction or stumbling block on the way to the celestial city.
Bunyan says, “In Vanity Fair, wealth and fame, pleasure and position, and many
other follies, are for sale.”<sup><span style="font-size: x-small;">3</span></sup> And Bunyan, no doubt, got the idea
from the Old Testament book of Ecclesiastes, rarely read but full of wise
put-downs of what many consider to be important. The older translations include
the refrain, “Vanity of vanities, says the teacher, all is vanity”. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">This image captured
the imagination of the 15<sup><span style="font-size: x-small;">th</span></sup> century Jesuit priest Savanarola. On
Shrove Tuesday 1497 – 200 years before Bunyan – there was a pre-Lent scourge,
pictured by several artists, of the bonfire of the vanities. Items considered
vain and potentially sinful were thrown on, such as mirrors, cosmetics, fine
dresses, playing cards, musical instruments, books that were deemed to be
immoral, manuscripts of secular songs, paintings and sculptures. It was a
radical Lenten sacrifice, an extreme form of downsizing or decluttering. (Today
we’d take the stuff to a car boot sale and use the proceeds to buy more stuff.)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It also
captured the imagination of the American novelist Tom Wolfe. In 1987, a week
before the Wall Street crash, he rather prophetically published his modern
classic <i style="mso-bidi-font-style: normal;">The bonfire of the vanities</i>.<span style="mso-spacerun: yes;"> </span>It is a caustic satire on modern financial
fever, social pretensions and discrimination, class divisions, excessive
consumption, and institutional corruption and injustice. Wolfe says that his
early model was Thackeray’s <i style="mso-bidi-font-style: normal;">Vanity Fair</i>,
and he describes his main character, Sherman McCoy, viewing Manhattan: “The
city of ambition, the dense magnetic rock, the irresistible destination of all
those who insist on being <i style="mso-bidi-font-style: normal;">where things
are happening</i>.”<sup><span style="font-size: x-small;">4</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Vanity Fair is
anywhere, anytime, where people get the adrenalin rush of being where things
are happening, and striving for what is not worth having, and cannot last.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It’s therefore
no wonder that a good Jewish prophet would want to avoid venturing into this
den of iniquity to tell it to prepare for a bonfire of the vanities. Good
Jewish prophets kept themselves apart from the vanities of the world. In fact,
things were just as bad at home. Jonah’s contemporaries Isaiah and Amos were
shrilly condemning the Vanity Fairs that existed in Jerusalem and Samaria
where, as in Nineveh, people were trampling each other in the rush for wealth
and status, where injustice greed and corruption reigned (see, for example,
Amos 5:10-13, 6:1-7). So he’s turning his back on the Vanity Fair of Samaria
and he’s fleeing as far away as possible from the Vanity Fair of Nineveh. That
was pretty drastic but illustrates his desperation; given his viewpoint, it’s
almost understandable, although not excusable. But that’s just the start of his
refusal to go to Nineveh.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Five more excuses</span></b><span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">First, Nineveh
was the enemy, the chief city of Assyria that was constantly harassing Israel. To
Jonah, if God wanted to zap Nineveh to kingdom come, he should just get on with
it. They deserved everything they’d get. Why send someone to warn them? With
Nineveh out of the way, Israel could rest in peace. Jonah wasn’t the only Old
Testament prophet to hate Nineveh – Nahum and Zephaniah also condemned it, and
Isaiah, Jeremiah, Ezekiel, Hosea and Micah all had strong words to say against
Assyria. It was a constant thorn in Israel’s side. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Secondly, Jonah
was being asked to be a pioneer minister to an alien culture and a hated
country. No-one had ever done such a thing before. Like all Jews at the time,
Jonah hated foreigners, especially those who had the temerity to try to impose
their rules, control Israel’s borders and tax its goods. Israel saw itself as a
spiritual conservation area. If foreigners wanted to find out about God, they
could come and ask, but Israelites did not go as missionaries to foreign lands.
So there had to be a mistake. God wouldn’t ask such a thing. Jonah must have
misheard. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Besides, thirdly,
if he did go there he assumned that he’d be arrested, jailed, and probably
executed as a spy. You don’t just walk into enemy territory and say “Hi guys,
God’s got a message for you.” They didn’t recognise his God. They’d just see
Jonah as some foreign agent blundering in on a crackpot mission to poison
someone or hack into the infrastructure. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">And fourthly,
if Jonah went to Nineveh, he’d be considered a traitor to his own people. You
just did not fraternise with the enemy. The Jesus who tells us to “Love your enemies,
and pray for those who persecute you, that you may be children of your Father
in heaven” (Matthew 5:44) wouldn’t be born for another seven centuries. If
Jonah went to Nineveh and lived to tell the tale, he’d have his Israelite
passport confiscated. Or he’d just be executed for treason when he returned. It
was a case of frying pan or fire? And he didn’t fancy either. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Finally, Jonah
knows what God is like: gracious and compassionate. He admits it in 4:2. He suspects
that God might want to forgive and reform the Assyrians. Theologically he can’t
cope with that. His faith is challenged. His traditional views are threatened.
Besides, where’s the justice in letting Assyria off? And wouldn’t their
friendship actually be another threat to Israel’s independence? Wouldn’t their
sheer size and power overwhelm the local economy? Wouldn’t Assyrian customs
clash with Israel’s traditional faith? Jonah can’t cope with the idea that, in
the words of the hymn, there’s a wideness in God’s mercy. Nor sadly, can some Christians.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Pause: am I doing a Jonah?<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Jonah had at
least these six reasons to refuse to go. So don’t just use Jonah as a bad boy
example of disobedience. He may have been wrong, but he had his reasons. Now
pause there. What is God asking us to do, you to do, now? Something that seems
unlikely, perhaps? And what excuses do we come up with for watering down or
running away from the hugely demanding challenges of Jesus and the apostles?
Love your enemy, love your neighbour as yourself, give, don’t hoard, care,
support, don’t discriminate, don’t seek personal return, don’t judge, turn the
other cheek, seek justice, go into a confused world alienated from traditional
religion to live out the values of the kingdom. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Ponder
Tennyson’s words streaming from his agonising grief over the death of a friend,
and his searching faith: <o:p></o:p></span></div>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjr3VMwO80Lsenb0F4f8bbRdIWBNONAXRHXyx2YJaHn4EcxdXqauIwXKZ_GzHJJ1LH_LNOPm9cyj-O4ubR_Ay8T89iZrJ4sPOW3Id-Tj5mgHU_30YbCjCHdZKGwVvGT_jOblLDV9ucUgtk/s1600/Devilish+ride+Harborough+2017.JPG" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjr3VMwO80Lsenb0F4f8bbRdIWBNONAXRHXyx2YJaHn4EcxdXqauIwXKZ_GzHJJ1LH_LNOPm9cyj-O4ubR_Ay8T89iZrJ4sPOW3Id-Tj5mgHU_30YbCjCHdZKGwVvGT_jOblLDV9ucUgtk/s320/Devilish+ride+Harborough+2017.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">"Those who cling to worthless idols forfeit God's grace"<br />
Jonah 2:8</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">“Ring out a
slowly dying case,</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">And
ancient forms of party strife;</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Ring
in the nobler modes of life, </span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">with sweeter
manners, purer laws.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Ring out false
pride in place and blood,</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
civic slander and the spite;</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Ring
in the love of truth and right,</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Ring in the
common love of good.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Ring out old
shapes of foul disease;</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Ring
out the narrowing lust of gold;</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Ring
out the thousand wars of old,</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Ring in the
thousand years of peace.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Ring in the
valiant man and free,</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
larger heart, the kindlier hand;</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Ring
out the darkness of the land,</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Ring in the
Christ that is to be.<sup><span style="font-size: x-small;">5<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The brutal fact
is that many of us prefer to hover around the fringes of Vanity Fair, like Thackeray’s
Becky Sharp scrounging stuff to maintain a certain lifestyle, and seeking
Instagram or Facebook status to maintain appearances. We like to be where it’s
all happening, striving for a way of life which according to Jesus, not just
Thackeray, is not worth having. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Two silly mistakes<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Apart from not
listening to God, Jonah made two other mistakes. The first was to move. You
cannot get a car to change direction when it’s stationary. So with us. If you
want to avoid doing what God asks, stay still. Don’t move. Put your spiritual
earplugs in. Keep your head down. On no account start doing anything. (It won’t
do you any good, of course. You’ll just miss out on what is <i style="mso-bidi-font-style: normal;">really </i>worth having.) But once you move,
God can switch the points, turn the wheel, change the direction of the wind and
blow you back on course. Which is what happened to Jonah. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">A tropical
storm blew up and threatened to swamp the ship. The sailors believed, like the mariners
in Shakespeare’s <i style="mso-bidi-font-style: normal;">Tempest,</i> that it had
a supernatural origin (“All lost! To prayers! To prayers!”<sup><span style="font-size: x-small;">6</span></sup>). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">One of them had
angered the gods. Jonah bravely admitted it was him. And he accepted that to
save the ship he had to go overboard. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">And then he
made them throw him in: his second mistake. He played the blame game. He laid
the responsibility for his death on them. So when he was missed by his family
and friends, the sailors would either have to lie – oh, he was swept overboard,
poor man – or admit to murder. Why didn’t he just jump in? Why shift the burden
of guilt on others? When you know how to correct a mistake, or deal with a sin,
just do it. Don’t try and save your face by making innocent people share the
responsibility.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Three unforeseen consequences</span></b><span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">First, the crew
threw the cargo overboard to lighten the ship. That was a last resort. They
were throwing away their livelihood. They’d either been paid to transport it
and the owners would want their money back if it wasn’t delivered. Or, they’d
bought it themselves to sell in Tarshish. Without it, they were bankrupt. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Jonah’s refusal
to do what God wanted resulted in other people losing out. Don’t ever think
that no one but you will suffer if you avoid God’s call or disobey his
instructions. The results of your action or inaction will spread out like
ripples on a pond. Others will lose out, even if you never see how. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Secondly, the
sailors tried to save Jonah. They weren’t Jews. They were probably what we’d
call Syrians or Palestinians. More potential enemies of Israel. Jonah had paid
his fare and they’d got his money. So why bother trying to save him? The author
is making his orthodox readers gasp at the terrible thought that there are
good, decent, honest, law abiding, humane unbelievers. It’s a warning against
self-righteous religious pride and a call to personal humility. Paul said in
Ephesians 2:10, that Christians are created in Christ Jesus to do good works,
which God has prepared for us in advance. Don’t just leave them to other people
whose compassion may put us to shame.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Thirdly, the
sailors actually prayed to Jonah’s God to forgive them for their action. And
when the deed was done and the sea suddenly calmed they worshipped God. Unbelievers,
praying to God and being heard? This is radical theology. Jonah has disobeyed
God yet God actually brings good out of Jonah’s bad. That’s not a reason for casually
disobeying him – “It’ll be all right in the end; I’ll be saved” – but it reminds
us that God is never defeated by our folly or wrongdoing. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif; text-transform: uppercase;">A </span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">stubborn
refusal to change<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Jonah was
rescued and got to Nineveh. He couldn’t defeat God’s purposes. So he stood up,
preached the message he’d been given, and was listened to. There was a mass
repentance, a bonfire of the vanities. And Jonah was annoyed. He’d still not
come to terms with God’s compassion for all people, including those who
persecuted his faith and attacked his country. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Twice Jonah was
given the opportunity to soften his heart. First when the Assyrians repented,
and then when God gave him shelter from the sun. Yet he remained ungrateful and
critical of God. When the shelter was removed, he threw a petulant tantrum: as
if it was all about him, and not about God and thousands of other human beings.
He had lost the art of reflecting on circumstances and learning from them. He
remained set in his ways, fixed in his understanding and beliefs, focussed only
on himself. “Those who cling to worthless idols turn away from God’s love for
them” (an older NIV version had “forfeit his grace”), as the author puts in
2:8. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There is no
happy ending here. His last words in the book are, “I’m so angry I wish I was
dead” (4:9); God’s attempt to point out that many people had been helped
spiritually has fallen on deaf ears. We have no idea what happened to him then;
did he continue as a prophet, speaking truth to power (2 Kings 14:25) or did
his intransigence marginalise him from God’s later activity? From the author’s
point of view, it was the latter. Jonah is a sad, bitter figure, a grumbler,
not a supporter.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It’s a sad fact
that even though “the angels rejoice over one sinner who repents” (Luke 15:10) and
the Holy Spirit renews a Christian community, resentment can remain in the
human heart over unwelcome changes in church life and thinking. We prefer our
old ways, our comfortable ideas and beliefs. We are not for turning. The angels’
joy over unbelievers’ repentance must turn to tears of sadness at believers’
obtuseness.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Postscript: the fish that got away</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUOYzDYQQYE8Cu434Y4LlUbnSt6vcnAVekSj0nk1eqFQONBuPDTDC1EuNS1sWjqiv_aSZxwTpVPdsHiFjXjKMlzjPSCS4vM5VYxjsnV1yoJRb6RviGYg70SZIJJEhnQmdIZ-m3Qq9pm-k/s1600/shark+corrected.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1125" data-original-width="1500" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUOYzDYQQYE8Cu434Y4LlUbnSt6vcnAVekSj0nk1eqFQONBuPDTDC1EuNS1sWjqiv_aSZxwTpVPdsHiFjXjKMlzjPSCS4vM5VYxjsnV1yoJRb6RviGYg70SZIJJEhnQmdIZ-m3Qq9pm-k/s320/shark+corrected.png" width="320" /></a></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Which brings us
finally to the bit everyone gets hung up about: the fish. Which is a huge pity,
because the story isn’t about the fish. (It gets three brief mentions:
swallowing Jonah, the location of his prayer, and spitting him out, 1:17, 2:1
and 2:10.) The book is about God and his undying, unstoppable compassion to all
the world. And that’s it. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">To catch the
point of the fish, we need to check the book’s likely background and the
purpose of the story. Jonah is a carefully constructed literary composition,
not a hack reporter’s interview as the bedraggled seaweed-covered castaway hauls
himself onto dry land. The prayer in chapter 2 seems to be a compilation of
what to the author would have been well-known psalms.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">We don’t know
exactly when it was written. There’s a reference to Jonah the prophet in 2
Kings 14:25, about 780<span style="font-variant: small-caps;">BC</span> but the image
of Nineveh in the book reflects a period in the city’s history a century or so
later. The Assyrian king Sennacherib beautified and extended it in the late 8<sup><span style="font-size: x-small;">th</span></sup>
century when it really was where things were happening, and where everyone was
striving for what was not worth having. There had been an earthquake, a solar
eclipse, a flood and a famine around 763BC (within Jonah’s possible lifetime),
which could have predisposed the inhabitants to see such disasters as warnings
and thus listen to a prophet. However the city was not at that time as
extensive and prosperous as pictured in the book. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There is no
record in Assyrian annals of any city-wide “bonfire of the vanities”, although
newspapers of record didn’t exist and embarrassing events were often quietly
forgotten; news management by authorities is no new phenomenon. It is worth
noting that Assyria (and hence Nineveh) were destroyed in 612BC by the Babylonians.
But perhaps the point of Jonah is that God never delivers judgement before
giving people ample opportunity to repent. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">So it could be
that a story around a genuine journey by Jonah circulated orally and was
written down much later. By which time no-one remembered exactly how the
prophet escaped the sea. He might not have remembered himself, having been severely
traumatised and almost drowned. People do survive such events. Near-death
experiences often include dream or nightmare-like visions that seem utterly
real. Being swallowed by a fish fits that possibility, or else is as good a
guess as any for a writer trying to explain the inexplicable. To the author,
the point is that God engineered a rescue. The mechanics of how it was done are
played right down; the survival is described in a matter-of-fact manner, and there
is no attempt at sensationalising a miracle. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Sitting loose
to the fish reference does no disservice to the doctrine of biblical
inspiration and authority. There are different forms of literature in
Scripture. Building moral lessons based on some half-forgotten incident is a
good story-teller’s technique. Many of Jesus’ parables are based on common
scenarios.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Time for a bonfire of our vanities?<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Sadly, good,
devout Jonah has been harbouring the Vanity Fair mind-set all along: the mind-set
that looks out for number one, that absorbs the values and beliefs of its time
uncritically, and doggedly refuses to change. Jonah is the Old Testament’s
counterpoint, and preface, to the Sermon on the Mount, in which Jesus says, “It’s
the pagans who strive for what is not worth having. But you, seek first God’s
kingdom, and you’ll have more than enough” (as in Matthew 6:28-34). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It’s also the
preface to Jesus’ call to go fearlessly into the world where it’s all
happening, where everyone is striving for what’s not worth having (as in Matthew
28:19-20). But rather than absorbing its ethos, of blending in with the fairground
patrons, instead to demonstrate in its midst an alternative way of thinking and
living, another way of being community, a fresh source of meaning, and a focus
for prayer. Above all, it’s a call to take by word and deed good news to the
people we most despise or fear and try to ignore. In obeying that call, hard as
it is, we gain a divine friend and a purpose that’s really worth having. And
one which lasts. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Read the book of Jonah in a modern
translation. It’s only four short chapters.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>What is it that people in your circle,
community or society are striving for that is not worth having? To what extent
do you get sucked into that vortex of attitudes?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>What ethnic or other minority groups, or
cultural or age groups, do you avoid, dislike or even despise? How do you feel
when told that God loves them as much as he loves you?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Look again at the paragraphs above headed “Pause:
am I doing a Jonah?” Look at Tennyson’s prayer: can you make it your own? And
where might you be watering down or avoiding the list of tough challenges to
discipleship which Jesus and the apostles lay down?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>Pray. “Dear Lord and Father of mankind,
forgive our foolish ways; reclothe us in our rightful mind; in purer lives thy
service find, in deeper reverence praise” (John Greenleaf Whittier). <o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Consider Isaac Watt’s hymn with its line “all
the vain things that charm me most, I sacrifice them to His blood”. What might
go on to your personal bonfire of vanities?<span style="mso-spacerun: yes;">
</span><o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-size: x-small;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></span></div>
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">1. Leslie C.
Allen, <i style="mso-bidi-font-style: normal;">The books of Joel, Obadiah, Jonah
and Micah,</i> Hodder and Stoughton 1976, p.222.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">2. W.M.
Thackeray, <i style="mso-bidi-font-style: normal;">Vanity Fair</i>, J.M. Dent,
1970, p.75.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">3. John Bunyan,
<i style="mso-bidi-font-style: normal;">Pilgrim’s Progress</i>, retold in Modern
English by Jean Watson, Scripture Union 1978, p.74.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">4. Tom Wolfe, <i style="mso-bidi-font-style: normal;">The bonfire of the vanities</i>, Vintage
Books 2010, p.81.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">5. From “In
Memoriam”, <i style="mso-bidi-font-style: normal;">Poems of Alfred Lord Tennyson</i>,
Collins 1954, pp. 356-7.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">6. William
Shakespeare, <i style="mso-bidi-font-style: normal;">The Tempest,</i> Act 1,
Scene 1.</span></span><o:p></o:p><br />
<br />
<span style="font-family: Arial, Helvetica, sans-serif;">(c) Derek Williams 2018</span>Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-48684184054251899722018-06-04T10:37:00.000+01:002018-06-04T10:39:27.719+01:00What's next after this life?<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisKa2tjEmDmXC81E23c1o2e2EBKUygQ4_Z6IYFaGDdBKljB2gcaG7-gA76tPpsDpgduqyurgJzK47NjjewR_5IH_Ftt7786n8M4GKKTI9btDcEUzQoRWUDqz6GEpWYqPIKmjKKin9YPPA/s1600/Cirrus+clouds+2018.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisKa2tjEmDmXC81E23c1o2e2EBKUygQ4_Z6IYFaGDdBKljB2gcaG7-gA76tPpsDpgduqyurgJzK47NjjewR_5IH_Ftt7786n8M4GKKTI9btDcEUzQoRWUDqz6GEpWYqPIKmjKKin9YPPA/s320/Cirrus+clouds+2018.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">"Forget images of playing harps up in the clouds"</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">When young
children – and many adults – do something for a while, they soon get bored and ask
“What’s next?” We’ve done that, been there, achieved this, arrived here, so
what’s next on the bucket list, or the life plan? It’s what drives us to gain
promotion, get more money, upgrade our lifestyle. Contentment is sometimes wrongly
equated with stagnation and boredom.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">But the biggest
question of all – what’s next after death? – is not one we spend much time on
until tragedies or advancing years intervene. Almost every culture and religion
has some kind of belief in afterlife and Christianity is no exception. So what,
if anything, is next, and why should we think about it?<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Death: an obscene intrusion into life</span></b><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Life is
precious. When death intrudes, whether by “natural” or violent causes,
individuals grieve, communities mourn, and strangers may gather and offer
support. In some well-publicised and usually violent or tragic cases, shrines
spring up, Facebook fundraising takes place, and memorial concerts are
arranged. Life is glorious and to be celebrated. Death seems obscene, wrong.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">We have “a
profound inability to conceive of nothingness,” author and columnist Caitlin
Moran wrote. Three years earlier she had declared, “I want there to be an afterlife,
now.”<sup><span style="font-size: x-small;">1</span></sup> The Breakthrough Prize in Life Sciences has been offered for
anyone who can show a way of conquering death.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">There have been
three modern attempts to postpone or escape death. The welcome rise of medical
expertise including transplant surgery, along with improvements to diet and public
health, has succeeded in lengthening average lifespans considerably in
developed countries. However, it can also have the effect of lengthening life
artificially so much that a person becomes a breathing corpse. By contrast,
good palliative care aims to enhance, not necessarily extend, a person’s
remaining days. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The technique
of cryonics, which deep freezes newly-deceased bodies in the hope that they
might one day be resuscitated has been available to rich people for several
decades, mostly in the USA (currently for $200,000). And there is growing
interest, fostered by science-fiction writers and partly illustrated in the
Channel 4 TV series <i style="mso-bidi-font-style: normal;">Humans</i>, in
“transhumanism”, in which electronic hardware and software extracts memory and
personality from the brain as well as replacing worn-out tissue.<sup><span style="font-size: x-small;">2<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Contrary to
some popular misconceptions, biblically death is not seen as a friend but as
“the last enemy to be destroyed” (1 Corinthians 15:26). Alfred Lord Tennyson caught
the conviction that death is an unwelcome intrusion into life at the start of
his long poem <i style="mso-bidi-font-style: normal;">In Memoriam</i>. It was
written over several years in response to the sudden death of his close friend
Arthur Haslam, which threw Tennyson’s faith into confusion:<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">Thou wilt not leave us in the dust:<o:p></o:p></span></i></div>
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;"><span style="mso-spacerun: yes;">
</span>Thou madest man, he knows not why,<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;"><span style="mso-spacerun: yes;">
</span>He thinks he was not made to die;<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">And thou hast made him: thou art just.</span></i><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">“Not made to
die.”<span style="mso-spacerun: yes;"> </span>But we do. Some believe there is
nothing beyond death. We live on only in others’ memories, through our achievements,
and through our genes in our offspring. That is largely how people in Old
Testament times viewed life beyond the grave. Apart from a hazy idea about a
shadowy existence in Sheol and the occasional glimmer of insight such as Job’s
“after my skin has been destroyed, yet in my flesh I will see God” (19:25),
future hope for ancient Israelites lay more in genealogy than regeneration. It
is only in the New Testament that a clear and at the time revolutionary concept
of life after death appears. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The famous
reaction of Jesus Christ – “Jesus wept” – when his friend Lazarus died suggests
that there is even divine grief and anger in the face of death. Translators
struggle with the Greek original of John 11:33. The NIV suggests “he was deeply
moved in spirit and troubled”. The New Living Translation has “he was moved
with indignation and was deeply troubled”. It was not just because he had lost
a personal friend whose home had been a welcome retreat for him.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The 19<sup><span style="font-size: x-small;">th</span></sup>-century
theologian B.B. Warfield described Jesus’ anger thus: “It is death [itself]
that is the object of his wrath, and behind death him who has the power of
death and whom he has come into the world to destroy. Tears of sympathy may
fill his eyes, but this is incidental. His soul is held by rage: and he
advances to the tomb, in Calvin’s words, ‘as a champion who prepares for
conflict.’ Not in cold unconcern, but in flaming wrath against the foe, Jesus
smites on our behalf.”<sup><span style="font-size: x-small;">3<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Death, this
seems to imply is somehow an “unnatural” intrusion into life. Yet cold logic
tells us that death is part of the cycle of life. Plants and animals die, their
remains recycled by the seasonal rhythms. Age takes its toll on all living
things. Everything physical slowly decays or wears out. Even stars like our
sun, in their unimaginably long timescale, are born and eventually die and are
consumed. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">This creates a
problem for interpretations of the creation stories in Genesis which suggest
that death entered the world only after the rebellion of Adam and Eve. (This
can be implied from Paul’s teaching in Romans 5:12-21 and 1 Corinthians
15:21-22.) Was everything before then as indestructible as modern plastic?
Where did the humus nutrients for plant life come from if not from decay? Were
all the animals vegetarian? Generally, commentators regard the threat of
“death” after eating fruit from the tree of the knowledge of good and evil (Genesis
2:17) as a purely spiritual alienation from God, which is probably how Paul
intended his teaching to imply. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">So in their
pristine Paradise, how did death occur? Could Adam eventually have become
crippled with arthritis? Could Eve have developed breast cancer? C.S. Lewis in
his science fiction novels speculated on a kind of painless, joyful translation
of an un-fallen race from this life to the next. We’ll never know. This is now,
and everyone dies, sometimes prematurely, sometimes painfully, sometimes
peacefully. But the New Testament suggests that God has not left us to mope
over what might have been, but gives us a glimmer of hope for what could be.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Resurrection and re-creation<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The Bible does
not teach that human beings are immortal. On that basis, it is possible to
believe that death is the end for all, or that life after death is granted only
to some favoured souls. It also rules out any concept of reincarnation; we
don’t go on and on in different forms. Instead the New Testament introduces a
whole new concept: resurrection.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Although the
idea had crept into Judaism during the previous few centuries, it was still
contentious and unclear in Jesus’ time. Hence the cynical question by the
resurrection-denying Sadducees about which husband would live with a
hypothetical seven-times married widow in the next life (Mark 12:18-27). Jesus’
teaching about his own forthcoming death and resurrection was received with
bemusement by his disciples (e.g. Mark 8:31-32; John 14:1-6).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">What
transformed their understanding was the undeniable fact of Jesus’ own bodily resurrection.
Despite his attempts to prepare them for the unimaginable, it was only when it
happened that they understood. In the book of Acts, it was Jesus’ resurrection,
not his atoning death on the cross, which dominated the apostles’ preaching and
inspired the rapid growth of the fledgling church. The resurrection
demonstrated God’s power and love, and paved the way for anyone who believed in
him to enter eternal life.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">And it was
Jesus’ resurrection that formed the basis of St Paul’s relatively brief teaching
about what lies in store after death for the rest of us. Like Jesus, we too
will be raised from death. In what is probably his earliest letter, he tells
his readers not to grieve for those who already “sleep in death” as if there is
no hope for them. “For we believe that Jesus died and rose again, and so we
believe that God will bring with Jesus those who have fallen asleep in him” (1
Thessalonians 4:13-14). <o:p></o:p></span></div>
<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhS8IRu-WLBpvUxOzyr5fAeoU93o7J3IRhb5IMpikqoswIN01WEfvuqetdiKtAR-Qns3weA_lZdiMw_Y5NPZe1C1cCglSVm95GsSD4yNoogHIg6xpQEGXZR4ESUNpqviT3amMsBddbMZMk/s1600/Southwell+windows+2.JPG" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1175" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhS8IRu-WLBpvUxOzyr5fAeoU93o7J3IRhb5IMpikqoswIN01WEfvuqetdiKtAR-Qns3weA_lZdiMw_Y5NPZe1C1cCglSVm95GsSD4yNoogHIg6xpQEGXZR4ESUNpqviT3amMsBddbMZMk/s320/Southwell+windows+2.JPG" width="235" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Human imagery cannot begin to comprehend<br />
spiritual and eternal reality</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">In 1
Corinthians 15:20 he calls Jesus the first instalment of those who will rise at
the last day, when God creates a new “kingdom”. He suggests that the bodies we
shall receive will be spiritual and enduring rather than physical and mortal. This
tells us only enough to be sure that life after death will be conscious and
tangible. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The book of Revelation,
often appealed to as a picture of life after death, certainly portrays heavenly
scenes but only in figurative language. It must be remembered that the vision
given to John was not intended to describe the future life in any detail but,
in veiled language, to encourage persecuted Christians that their enemies would
eventually be vanquished and their faithfulness to Christ rewarded. The picture
of a new heaven and a new earth as a cubic city made of gold and precious
stones (Revelation 21) was never meant to be understood as a sneak preview of
God’s photo album but as an artist’s or visionary’s way of saying that “it will
be perfect and unblemished, beyond your wildest dreams”.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Forget the caricatures and conjectures<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The idea of
life after death has attracted many caricatures, mythical conjectures and
hopeful assumptions and it’s hard even for Christians to throw them off. So forget
joining angels on puffy clouds to strum harps all day. And thankfully forget
the idea of heavenly equivalent of an endless church service. The image of
worshipping throngs in Revelation 7 – whose joy stems from God’s victory over
their persecutors – has to be matched with Paul’s assertion in Romans 12:1-2
that true and proper worship is serving God wholeheartedly. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Forget too the
idea of a perfected life as we know it on earth. At the end of Julian Barnes’
book <i style="mso-bidi-font-style: normal;">A history of the world in 10½
chapters</i> the hero asks to be taken away from heaven because he’s fed up of
going round the golf course in 18 strokes – a hole in one each time. Couldn’t
the creator of the universe come up with something more interesting, he asks.
He probably has, but we know precious little about it because we cannot
conceive of “life” beyond the material world.<sup><span style="font-size: x-small;">4<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;"><o:p>T</o:p><span style="font-family: "arial" , sans-serif;">hen there’s
the idea of some glorious reunion party in heaven. Paul does imply that we’ll
meet again those who have gone before in the 1 Thessalonians passage quoted
above, but that doesn’t seem to be the key concept of heaven. TV presenter
Emily Maitlis told <i style="mso-bidi-font-style: normal;">Stylist</i> magazine,
“When I was a kid, I used to think of death or heaven was about endless
concentric circles of people you’d met throughout your life – some randomly,
some intensely, some for moments – popping up and back into it to say hello.
Then they invented Facebook and I realised how unappealing that actually was.”<sup><span style="font-size: x-small;">5<o:p></o:p></span></sup></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">So what can we know?<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Here’s some
bullet points from the scriptures, to feed the thoughts and conversations we
all need to have about life after death.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
<br />
<div class="MsoListParagraphCxSpFirst" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "arial" , sans-serif;">There
<i style="mso-bidi-font-style: normal;">is</i> something next. Jesus’
resurrection – the Easter story – points to that. Jesus rose, and is accessible
to us through prayer and in experience. He told Martha at Lazarus’s grave “I am
the resurrection and the life. Whoever believes in me will live even though
they die.” He told his disciples he was going to prepare a place for them (John
11:25; 14:2).<o:p></o:p></span></div>
<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVhVDSRrOUUsipjaWt9VQ5Loz_uslpfeIjfgLRXCdpD0-kBW7lSBZjumUoOczV-671ZItByn86zy0fBAH7smgADo079Xi0Dy6rQIKmZzc2RSUT2wVec7bU_XE1KNFafQOK92urUqvR000/s1600/Phillida+Barlow%2527s+upside+down+house+crop.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="576" data-original-width="569" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVhVDSRrOUUsipjaWt9VQ5Loz_uslpfeIjfgLRXCdpD0-kBW7lSBZjumUoOczV-671ZItByn86zy0fBAH7smgADo079Xi0Dy6rQIKmZzc2RSUT2wVec7bU_XE1KNFafQOK92urUqvR000/s320/Phillida+Barlow%2527s+upside+down+house+crop.jpg" width="316" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Life after death will be completely different: sculptor Phillida <br />
Barlow's "upside down house" defies imagination </td></tr>
</tbody></table>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "arial" , sans-serif;">It
will be radically different to life now. “Heaven” is an unimaginable dimension
beyond space and time. It will be tangible but not as things are now. It will
be a timeless dimension. Eternity is not time extended infinitely, but a whole
other dimension. Theoretical physicists and cosmologists currently suggest that
there are already more dimensions in the universe than we can conceive, and
perhaps also other universes. Our imagination (and often our faith) is
time-bound and rooted to our concept of matter as we know it. Yet Jesus’
resurrection body had unworldly properties, behaving more like some of the
elusive elementary particles of matter discovered by researchers that behave in
distinctly non-material ways. As he was, so shall we be.<o:p></o:p></span></div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "arial" , sans-serif;">It
will be good but not a mere escape. St Paul declared that “I desire to depart
and be with Christ which is better by far”. But this was not the weary cry of a
man worn down by constant deprivations, ailments, and crises. He decided that
actually “it is more necessary for you [Philippians] that I remain in the body”
(Philippians 1:23-24). He didn’t want to go there yet because he had more work
to do here in order to comply with God’s good purposes. When Paul declared in 1
Corinthians 15:19 that if we have hope in Christ only for this life, “we are of
all people most to be pitied” he did not intend to fuel Nietzsche’s later
assertion that heaven is a myth devised to comfort weak people. Paul was
this-life affirming; the hope of eternal life was an added incentive to remain
faithful to God’s calling now. The promised upgrade to come doesn’t detract
from the call of the present to build God’s Kingdom as best as we’re able. <o:p></o:p></span></div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "arial" , sans-serif;">It
will be a place of knowledge and understanding. Our questions will be answered,
our doubts resolved, at last. “Now I know in part; then I shall know fully,
even as I am fully known” (1 Corinthians 13:12).<o:p></o:p></span></div>
<br />
<div class="MsoListParagraphCxSpMiddle" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "arial" , sans-serif;">It
will be a totally new creation without the built-in blemishes and weaknesses
the present one endures. It will be without suffering, pain, and conflict;
justice will be seen to have been done; evil will be banished (Revelation 21:4;
22:5). The question as to why this life is blemished and prone to accident and
decay is perhaps only one that can be answered in the next life.<o:p></o:p></span></div>
<br />
<div class="MsoListParagraphCxSpLast" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: "symbol"; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "arial" , sans-serif;">There
will also be continuity with this life. The biblical picture of “paradise”
begins with a garden in Genesis and ends with a city in Revelation. In between
is the call to contribute to the building of God’s “Kingdom”. God is not about
to destroy everything good that we’ve done corporately and individually.
Somehow all will be renewed, and thus incorporated into a new creation
depicting what we should and could have done had we been more faithful to God’s
purposes. Paul writes of the “redemption” of creation, not its wholesale
demolition (Romans 8:18-25).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">More questions than answers<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Once you begin
thinking about the topic, many other questions come to mind. What happens
between the time we die and the return of Christ and the inauguration of the
new creation? Paul suggests the after-death experience will be like sleeping,
which presumably means from the point of view of the deceased there’s no
passage of time at all – we’re oblivious to it. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">But is there
some kind of intermediate state, a place of preparation, a dressing room, if
you like, before we take our place on stage before the King? Scripture is
virtually silent on the topic and focuses on this life as the training ground
(see the parable in Luke 16:19-31 which seems to rule out any “second chance”).
Yet we all retain our human imperfections. We need to receive our new set of
spiritual clothes (see Matthew 22:1-14; Revelation 7:9-17; and compare Paul’s
imagery of changing clothes in Colossians 3:1-14 and the promise that we shall
be changed in an instant 1 Corinthians 15:51-54). The jury is out; we wait and
see.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">And then
there’s the question of the last judgement. “We will all stand before God’s
judgement seat … [and] each of us will give an account of ourselves to God”
(Romans 14:10,12). Is this an exam with rankings, to determine which position
we will attain in the next life? Paul suggests that our work for God will
survive, or be incorporated into the great transformation, and we will be
rewarded. Those whose lives here have contributed nothing to the Kingdom will
see their worthless activity “burned up” but they themselves will suffer loss
yet still be saved (1 Corinthians 3:10-15). Is this a hint of differing levels
of heaven? But how can a perfect new creation be anything other than
egalitarian? Otherwise I might think I ought to have a better spot than someone
else, and all the old rivalries re-emerge! Again, we have to wait and see; it’s
not for us to speculate, but simply get on with being the best we can for God.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">And that leads
to the final question: who will be there? There’s plenty of room (or rooms) for
all, Jesus suggests in John 14:2. Paul seems to leave the door open to people
who have never had the opportunity of hearing the Gospel clearly in Romans
2:12-16. But Jesus also speaks of hell as well as heaven. “Not everyone who
says to me, ‘Lord, Lord’ will enter the kingdom of heaven, but only the one who
does the will of my father who is in heaven”; all others will be driven from
his presence (Matthew 7:21-23; 25:31-46; Luke 16:19-31). Tyrants, murderers and
the selfishly immoral appear to be excluded (Revelation 21:8), yet Jesus
promised paradise to the dying thief on the cross who may have repented to
Jesus but who had no time to make amends or communicate to others (Luke
23:40-43). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The imagery of
a loving God torturing sinful souls for ever is probably a distortion of the
biblical teaching. Better, perhaps, to think of the exclusion as permanent, and
that the realisation of such a fate may result in agonising regrets; beyond
that, scripture again seems to be silent. Biblical scholars these days are
talking more about exclusion from the Kingdom in terms of eventual annihilation
after the initial realisation, than of unending terror. Apart from other
considerations this underlines that fact that humans are not born immortal.
Death could be the end, for some, after the painful and damning judgement that
they’ve wasted their life and missed out on some glorious future.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">These warnings
are not given as a basis to speculate about the fate of others. They are for
each person’s cautionary personal examination. When Peter presumed to ask about
the fate of John, he was rebuked by Jesus (John 21:20-23). Judgement of others
is to be left to God. We’ve got enough to do just to sort ourselves out (see
Matthew 7:1-2).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">There’s just
one potential down side, which is why all this is worth thinking about. There
could be people in the next life who currently we can’t stand. God loves them
as he loves us. And they will be there, just as we will be, not because of any
merit on our part, but courtesy of Jesus Christ’s death and resurrection on
that first Easter. One way of preparing for what’s next is to live and think in
Christ’s way now.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">And the sure
way of being confident that however flawed we remain we will still be welcomed
into heaven is to take heed to Jesus’ promise to Martha: “I am the resurrection
and the life. The one who believes in me will live, even though they die; and
whoever lives by believing in me will never die. Do you believe this?” (John
11:25-26). And if the answer is yes, John much later in life assured his
readers, “Everyone who believes that Jesus is the Christ is born of God. …
Whoever has the Son has life” (1 John 5:1,12). We do not need to go fearfully
into death’s good night.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Think and talk</span></b><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Work through each section and its Bible
references. If you can, discuss the implications with a group of others.<o:p></o:p></span></div>
<span style="font-family: "arial" , sans-serif;">2.<span style="mso-spacerun: yes;"> </span>What have you done to prepare yourself and
others for your inevitable departure from this life?<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-size: x-small;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">References</span></b><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span></span></div>
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Caitlin Moran, <i style="mso-bidi-font-style: normal;">The Times Magazine</i>, 7 October 2017 and 22 February 2014.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">2.<span style="mso-spacerun: yes;"> </span>My short story <i style="mso-bidi-font-style: normal;">Time to go</i> explores an aspect of this. See <a href="http://gentlertales.blogspot.com/p/time-to-go.html"><span style="color: #0563c1;">http://gentlertales.blogspot.com/p/time-to-go.html</span></a><o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">3.<span style="mso-spacerun: yes;"> </span>B.B. Warfield, <i style="mso-bidi-font-style: normal;">The person and work of Christ</i>, quoted in R.V.G. Tasker, <i style="mso-bidi-font-style: normal;">The Gospel according to John</i>, IVP 1979,
p.140.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">4. <span style="mso-spacerun: yes;"> </span>The Julian Barnes story was quoted by Bishop
Tom Wright, “Imagine there’s no heaven – not such a hellish idea” in <i style="mso-bidi-font-style: normal;">The Sunday Times</i>, 20 April 2003<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "arial" , sans-serif;">5.<span style="mso-spacerun: yes;"> </span>Quoted in <i style="mso-bidi-font-style: normal;">The
Times</i> Diary, 16 June 2016.<o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">© Derek
Williams 2018<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;"><o:p> </o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-15961546532167623912018-02-28T16:14:00.001+00:002018-02-28T16:14:27.700+00:00A very human preacher
<br />
<h3 class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Reflections on
working with Billy Graham<o:p></o:p></span></h3>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">The evangelist Billy Graham died aged 99
on 21 February 2018. His funeral was due to take place on 2 March. I worked for
a decade with his team and occasionally directly with him.<o:p></o:p></span></i></span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaYgtLyC9ml9anSfT13anXjZZ7zv6TWfHa8CX_4GUW8mL5KsSrO__8LS2w9aG1DbJTtY_rPFpfd2ynZqEOvbyoxBOQ4TZGlJgUdmYNhr7twFcwM-NcdiQKbbx2FhHAwF6FpGeksQ0r-v0/s1600/PICT0085.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1067" data-original-width="1600" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaYgtLyC9ml9anSfT13anXjZZ7zv6TWfHa8CX_4GUW8mL5KsSrO__8LS2w9aG1DbJTtY_rPFpfd2ynZqEOvbyoxBOQ4TZGlJgUdmYNhr7twFcwM-NcdiQKbbx2FhHAwF6FpGeksQ0r-v0/s320/PICT0085.JPG" width="320" /></a></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="font-family: "Arial",sans-serif;">He was wearing
tracksuit bottoms and trainers in a hotel room in Bristol. His wife Ruth was in
hospital in America. Billy Graham and I were discussing a forthcoming speech he
was to make to a “black tie” British audience. I shared some ideas and tried to
probe what he felt his message should be. He was very unsure. He leaned back,
and lamented, “If only Ruth was here! She’d know what I ought to say.”<o:p></o:p></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>It was near the start of the
three-month series of meetings in 1984 in six venues called Mission England.
The encounter was my first of several insights into the very human, often
diffident and indecisive, shy and sensitive human being who lay behind the
public persona of a seemingly confident and assured preacher addressing
audiences numbering tens of thousands.<o:p></o:p></span></div>
<br />
<div style="text-align: right;">
<br /></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> <table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpvlqzyKxzRdlcLZC_gzwVN2EZDVGOPFo4yPldiHbSNYKIKh8T8WCHBEIjuSP0fXXeTvp7Fhba5FBSIZNvZOALd3X3_NzwELocWVOUfI0UJauEN80EVK8k9pQKbFMo8uuWrJOIWPa-qKk/s1600/PICT0089.JPG" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1067" data-original-width="1600" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpvlqzyKxzRdlcLZC_gzwVN2EZDVGOPFo4yPldiHbSNYKIKh8T8WCHBEIjuSP0fXXeTvp7Fhba5FBSIZNvZOALd3X3_NzwELocWVOUfI0UJauEN80EVK8k9pQKbFMo8uuWrJOIWPa-qKk/s320/PICT0089.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Proof I was there: in the background as Cliff Barrows<br />
and Billy Graham made a pre-meeting stadium visit</td></tr>
</tbody></table>
</span>I worked with the communications
team for Mission England (1983-4) and subsequent missions in Sheffield (1985),
London and its 248 “Livelink” TV satellite relays (1989), Scotland (1991) and
Moscow (1991-92). I produced information for church supporters and for the
secular media, assisted in direct media relations, and occasionally worked one
to one with Mr Graham as he prepared articles or speeches. I also wrote the
official story of Mission England (<i style="mso-bidi-font-style: normal;">One in
a million</i>, Word Books 1984), pre- and post-mission magazine-style
publications in 1984 and 1989, and had later back-room opportunities to draft
materials for some other overseas missions. I was by no means the only person
involved in this way, but I had plenty of opportunity to see the operation, and
the man, from close up.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>In person, Billy Graham was always
polite, and he always listened. He was a “mid Atlantic” man, like most of his
team who I worked with, in manner and accent. There was none of the brash,
loud, bombastic, drawling, know-it-all “speak first and think later” character
that British people often associate with some Americans. He and his team were
culturally sensitive, anxious to work with, not order around, the local people
who had invited them in. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Indeed,
when the “Life” advertising campaign for 1989 was revealed to a group of us by
the agency we had appointed, one of the first questions was whether the
Americans would accept it as it was totally unlike anything they had used
before. It was entirely in black and white, and included a teaser campaign
using the jumbled letters of the word LIFE. (FLE.I, E.LIF, ILE.F) with the question
“Can anyone make sense of it?”. The final reveal poster, with a silhouette back
view of the evangelist, was “LIFE. Come and hear one man who can make sense of
it. Billy Graham.” The Americans graciously accepted the British team’s
judgement that it would work here; it actually went on to be widely copied and
won an advertising industry award. In Moscow in 1991-2 we used something
similar – flyers posing the simple question Why? and the mission title which
translated roughly as “the most important”.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
Graham team never went anywhere without a clear invitation from a widely
representative body of church leaders. In fact it took almost a decade of
repeated invitations from British leaders before Billy Graham considered that
both the time, and the nature of our proposal for Mission England (a three-year
programme of training and outreach of which his meetings would be the focal
point), was right for him to come. The final decision always lay with him.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Indeed, his desire to be inclusive
and accommodating sometimes got him into trouble with the very people who
theoretically should have been his strongest supporters. There were
demonstrations against him by ultra-Protestant groups who objected to him
welcoming Roman Catholic Church leaders onto the platform. They handed out
anti-Graham leaflets outside some of the UK venues and harangued people going
in. While he never compromised his solid Bible-based evangelical beliefs, Billy
sat loose to denominational differences. If people were happy to accept and
promote his simple message, he was happy to work with them.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Interestingly – and as if proof was
ever needed that there’s always another side to the media-projected image of
public figures – my only personal encounter with the late Ian Paisley, the
fiery Protestant politician and church minister in Northern Ireland, came in a
blistering ten-minute phone call from him in 1989. However, he was not
complaining about Mr Graham’s sympathetic attitude to Catholics. Paisley was a
strong supporter of the mission and of Graham’s ministry.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>But he was always the far-seeing,
and in that sense wise, politician. I had issued a press release announcing
that one of the venues for a Livelink relay was a Roman Catholic Church in
Belfast. To us in London, it was a newsworthy contribution to furthering the
cause of unity in a deeply divided community, and to promoting Billy Graham’s
ecumenical credentials. To Paisley in Belfast, although he had no personal problem
with the relay or the venue, the publicity was a potential hindrance to the
cause of peace. It could provoke his own even more extreme supporters to turn against
him, making the event more, not less, divisive. It might also hinder the cause
of the Gospel as remonstrations detracted from the purpose and message of the
meetings, he suggested. Sometimes, things need to be done quietly, without
fanfare, as small steps in a very long journey. We had failed to be culturally
sensitive in our enthusiasm for the immediate story, a common media and PR
failing.<o:p></o:p></span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvYLW9wPNqfs9MSGiGlDURdFud8t5F4nl4r2oW3IK7qlJOHWxa93ubFJXqwE6ZrdGf_DlIdDcHCyLNkp8V1IQW4IzjAXEI7KYWoUjMly2ZLN7ol6mLL69eSF-tgPaF-qHDAoTBm1i5yZo/s1600/PICT0078.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1067" data-original-width="1600" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvYLW9wPNqfs9MSGiGlDURdFud8t5F4nl4r2oW3IK7qlJOHWxa93ubFJXqwE6ZrdGf_DlIdDcHCyLNkp8V1IQW4IzjAXEI7KYWoUjMly2ZLN7ol6mLL69eSF-tgPaF-qHDAoTBm1i5yZo/s320/PICT0078.JPG" width="320" /></a></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">What fuelled his success?<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">We once asked a
journalist why there was so much positive interest in and coverage of Billy
Graham’s 1984 visit. “Maybe after all these years we’ve begun to think he might
have something,” he replied. Simple and undeniable facts had exhausted most of
the sceptics’ antagonism.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Top of the list was the simplicity
of his message. Billy Graham was not an intellectual but neither was he
theologically illiterate. He had a sharp and quick mind, as many of his live
broadcast interviews (including with renowned psychologist Anthony Clare)
revealed. He did not offer glib answers to deep questions such as why innocent
people suffer. He acknowledged he didn’t understand everything, and simply stressed
God’s care for people in extreme situations. Nor did he hold out to people of
faith the glib promise of wealth and well-being, unlike the “prosperity gospel”
TV evangelists in the US. He just stuck to his core message that every human
being is a sinner who needs Christ’s forgiveness and new life. It rang bells
with ordinary people even if it continued to rankle with some commentators.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>He was also patently sincere. People
who came to the meetings out of curiosity went away acknowledging that whatever
else they thought about the message, Billy Graham clearly believed it himself.
He was not putting on an act, or playing to the gallery. He was earnest. (He
did get carried away occasionally. He used very full sermon notes typed in very
large print, but once, having told one of his regular anecdotes which received
a greater than usual laugh, he went on to tell another, and another, off the
cuff. There was then what could only be described as a pregnant pause. His
secretary on the platform turned to one of the UK mission leaders and
whispered, “He’s lost his place and doesn’t know what comes next!”)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>His sincerity was borne out by his
lifestyle. Very early in his ministry he and Ruth had bought some (then) cheap
land on a mountainside and build a wooden house on it. He lived there for the
rest of his life, and died there. When his support organisation was formed,
also early in his ministry, it was agreed that he would be paid a fixed salary equivalent
to that of the minister of a large (not mega) US church. The team offered their
services in the UK (and elsewhere) entirely at their own expense and the
collections taken at meetings went entirely to the considerable costs of hiring
and equipping large venues, producing the literature, and paying local staff.
Anything left over might be given partly as a “love gift” to the Billy Graham
Evangelistic Association and also shared with other UK evangelistic projects.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>There was never a whiff of scandal
attached to him, either. That was thanks partly to his rigid rule (recently
redubbed the “Pence rule” after the current US Vice-President) of never meeting
a woman in any circumstances on his own. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>More controversy did surround his
relationships with world leaders and particularly US Presidents. However, after
he was badly hurt and let down by the antics of President Nixon, who Graham
counted as a personal friend, he never publicly endorsed the policies of
others. He became a trusted confidante of most presidents of both parties,
however, and nothing that passed between them was ever made public. <table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpIZQlH9-GU3Z27I_pwsL35McHmGCo0vsnIWxThgCymMxseDpegbJD8cF38QvgU94aBVJ3siPBSeq6O5F1wDIi4e8Hluwxm0qzAmLm8Nxtk1hOwN3MMa7sMff2RFdqrd-SqCTfNlO9sqA/s1600/PICT0082.JPG" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1067" data-original-width="1600" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpIZQlH9-GU3Z27I_pwsL35McHmGCo0vsnIWxThgCymMxseDpegbJD8cF38QvgU94aBVJ3siPBSeq6O5F1wDIi4e8Hluwxm0qzAmLm8Nxtk1hOwN3MMa7sMff2RFdqrd-SqCTfNlO9sqA/s320/PICT0082.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Always happy to talk - an impromptu media interview <br />
at the Liverpool Garden Festival in 1984</td></tr>
</tbody></table>
And as you
look through the archive of photographs, what strikes you is the ease with
which he sat cross-legged with a group of students, or on occasions engaged with
people in the street. Billy Graham liked people. He would talk to anyone. And
he treated them equally. He was never whisked like a head of state in a convoy
of armoured cars and kept apart from the public: in that regard, he was far
more like today’s young royals than distant politicians. People warmed to that,
and were thus more open to what he had to say.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Nor did he hide behind TV cameras,
although he used TV as much as he could. His primary ministry was to people in
person in live meetings, where he felt most at home. In 1984 in Sunderland
(previously dubbed the graveyard of evangelists because of its low level of
church attendance and response to previous outreach attempts) I went out on the
streets asking people why they were coming to hear him in such large numbers. “Well,
he’s been good enough to come to see us, so we ought to go and hear what he’s
got to say”, said one middle aged Geordie.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>But there were two other factors
behind his success in the UK and elsewhere. One was the context. The missions
in the 1960s were carefully prepared by local people and the lessons learned
then were taken up by UK church leaders and the Graham team elsewhere and
refined by the 1980s. Far from being “mass evangelism”, the thrust of the
missions was personal evangelism on a large scale. Almost 50,000 people attended
the preparatory Christian Life and Witness Classes in 1984, 100,000 in 1989.
The course taught Christian basics and encouraged Christians to share their
faith with others. <o:p></o:p></span></div>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAvMfjxNpfH2iqmp_1OHwegICQ0KX-ITjhgZ3vxTDreM12Yei5tu83l88OR6ouvxh-hFqASQFlI9P75fl45tZw67ht3MjL9lq9gpmp72dWg9UERErbn1LCfkFSNXWr9ibZiv3aHrka4zs/s1600/PICT0084.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1067" data-original-width="1600" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAvMfjxNpfH2iqmp_1OHwegICQ0KX-ITjhgZ3vxTDreM12Yei5tu83l88OR6ouvxh-hFqASQFlI9P75fl45tZw67ht3MjL9lq9gpmp72dWg9UERErbn1LCfkFSNXWr9ibZiv3aHrka4zs/s320/PICT0084.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Many volunteers worked late into the night after each meeting <br />
to follow-up enquirers, sending their details to local church <br />
nurture groups to arrive by post the next day</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Alongside
that was Operation Andrew in which people pledged to pray for and bring to the
meetings half a dozen or so of their friends, relatives or colleagues. And on
top of these were the Prayer Triplets: three people getting together regularly
to pray for up to three people each. Time and again we heard of people coming
to faith as a result of this witness and prayer long before the meetings took
place. And the majority of uncommitted people who did get to the meetings were
already prepared in some way to hear the message – they were not coming cold to
something completely unfamiliar. Billy was reaping the harvest from a
carefully-prepared mission field.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">At
times in the meetings you could almost feel the power of that prayer, and the
presence of God, much as one might in the echoing silence of a great cathedral
or a country church. Once, when we were especially aware of it, a colleague
turned to me and said, without in any sense being irreverent, “He could read
the weather forecast now and people would come forward to commit themselves to
Christ.” <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">That
atmosphere was not what some critics feared – a hyped up emotionalism. It was
something completely different. In fact, most of the meetings felt very flat
and ordinary – there was none of the frenzy one might associate with a pop
concert or football match in the same stadia. That didn’t always suit our
friends in the media. At one venue we watched from the press bench with
amusement as a TV crew – cameraman tied to sound man with a long umbilical
cable, and a reporter – hared across the pitch to the far side to film about
four people near the front of a stand who had their arms raised in praise and
worship during a hymn. Almost everyone else in the 30,000 crowd was singing
heartily but restrained physically. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
second factor was simply Billy Graham’s gift. The New Testament speaks of the
gift of an evangelist – someone who under God is able to bring people to the
point of encounter with Christ. Billy Graham had that in spades. Some would
call it an anointing. He admitted in private that he remained surprised that
people came in such numbers to hear him, and to respond to his message. He had
a genuine, almost child-like, amazement that God should use him, a dairy farmer’s
son with no great human talent, in such a great way. Perhaps that humility was
one of the secrets of his longevity as a preacher.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">What is his legacy?<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">That is
impossible to quantify. Think dropping a stone into a still pond, with the
ripples going out in all directions. Of course, some people who attended the
meetings came away unconvinced. Others were affected, but later drifted away
from church. Jesus predicted such an effect in the parable of the sower. But many
people did come to faith, or had their faith rekindled, through his ministry.
And some of those went on to become church ministers, lay activists in their
churches, or quiet witnesses in their families, communities and workplaces.
Through them, others have come to faith, or had their interest in Christianity
awoken, or just been on the receiving end of some gentle “Kingdom building” of
goodness, kindness, and godliness. The legacy is never ending. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
same, of course, can be said of almost everyone: we never know the full extent
or effectiveness of what we do. The desire to quantify our achievements, to account
for or justify our activities is ever greater in a society seemingly obsessed
with fulfilling targets and ticking boxes. While defining clearly our
strategies in God’s service is good, spiritual effectiveness can never be
measured by numbers or actions. King David was taken to task in the Old
Testament for holding a census of his fighting force, in effect to measure his
pride of achievement and popularity. It wasn’t how God wanted him to think of
himself.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
question also arises as to who (if anyone) is the “next” Billy Graham and will carry
the torch for large-scale evangelism. It would be a foolish person who said
that there never could be someone like him or that there could never be large
scale evangelistic meetings in UK sports stadia or places like the O2 arena (after
all, he wasn’t the first in history; think John Wesley, George Whitfield, and
D.L. Moody). People do go to large events – pop concerts and festivals, and sports
events. And there are large scale Christian events (usually semi-residential)
such as New Wine, Spring Harvest, the Keswick Convention and so on.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">But
against that has to be weighed the fact that the world is now different. When
Billy Graham was at the height of his ministry in the 1960s through to the
1990s social media didn’t exist. There were fewer TV channels. The satellite
technology utilised in 1989 was pioneering – in fact Mission 89’s 248 Livelink
relays used all the available large scale projection equipment that existed in
the UK at the time, and some had to be imported from Europe. Furthermore, all
large scale events today – take the recent Winter Olympics opening and closing
ceremonies, or large concerts, even theatre events – utilise two things that didn’t
exist then: fast-paced rapidly changing action and vivid visual effects. There
are of course people gifted as evangelists, but they don’t have to exercise
that gift on large scales. Today, local is often better, with a few churches
joining together for a concerted outreach into their community.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Billy
Graham was a man for a specific time. Today, outreach with the Christian
message needs to utilise technology in a different way; yet still many churches
don’t have the facility for providing even simple visual reinforcement of talks.
So, because of the well-documented decline in people’s ability to concentrate
on a single speaker for any length of time, many have reduced their teaching
slots to a few minutes’ monologue instead of re-imagining them and the worship “package”
that sandwiches them. And the success of the Alpha Course suggests that the
combination of friendship, food, a lively visual programme (the Alpha Course
videos were re-worked a year or two ago) and discussion is currently a winning
and culturally appropriate formula for sharing the Christian faith. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Instead
of looking for a successor, and instead of trying to repeat a formula which
worked in a former period, we need to be asking what we’re doing locally and
nationally to draw people to faith in culturally appropriate ways. If God
raises up an individual who in effectiveness stands head and shoulders above
others, that would be great. But meanwhile we’re called to simply get on with
the job of mission where we are. And that imperative, if anything, is the
greatest legacy of the Billy Graham missions, because they mobilised people in
the pews to do what the first Christians did: gossip the Gospel.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>What are the most appropriate ways your
church might reach out with the Gospel to others without first expecting them
to walk into a church service of their own accord?<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>And what could you do to help facilitate it?<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><o:p> </o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-82319021490110000922018-02-14T10:03:00.001+00:002018-02-14T10:03:18.157+00:00Peering through the mist
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;"><span style="font-size: large;"><span style="color: #444444;">A meditation on the fogs of faith<o:p></o:p></span></span></span></i></span></b></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuZ6mJVjx094Ei8_A786WUD42S3VRAiFLpd09TWHnsDRJyJ7bl8IceT08IH4K390oy3gsH-ByIbIglP-32E38Y8OAjH87DFTSUD2txi9_Cf_gjJ6yI2h0z86B_I9Z-Q9xm9nGDHH-QABQ/s1600/Launde+crop+2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="990" data-original-width="1303" height="243" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuZ6mJVjx094Ei8_A786WUD42S3VRAiFLpd09TWHnsDRJyJ7bl8IceT08IH4K390oy3gsH-ByIbIglP-32E38Y8OAjH87DFTSUD2txi9_Cf_gjJ6yI2h0z86B_I9Z-Q9xm9nGDHH-QABQ/s320/Launde+crop+2.jpg" width="320" /></a></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="font-family: "Arial",sans-serif;">The mark of an
enquiring mind is that it never stops asking questions. And the more questions
it asks, it discovers the less it really knows. But the mind that stops asking
questions ceases to grow. Physiologically, a human brain that is not exercised tends
to shrivel more with age than one which is given regular fresh focus. <o:p></o:p></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">John
Betjeman’s scathing (and unfair) indictment of the inhabitants of war-time
Slough serves as a more general, cynical indictment of mental as well as
physical complacency that never reaches beyond the everyday realm of getting
and spending:</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">“Tinned fruit, tinned
meat, tinned milk, tinned beans</span></i></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">Tinned minds, tinned
breath”</span></i><span style="font-family: "Arial",sans-serif;">.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">He adds the
patronising caveat that </span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">“It’s not their fault they
do not know</span></i></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">The birdsong from the
radio”<o:p></o:p></span></i></div>
<span style="font-family: "Arial",sans-serif;">because they
are people, he suggests, </span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">“who daren’t look up and
see the stars</span></i></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt 36pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">But belch instead”.</span></i><sup><span style="font-family: "Arial",sans-serif;"><span style="font-size: x-small;">1<o:p></o:p></span></span></sup></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">There
is, however, a downside to listening to birdsong, looking up at the stars and asking
profound questions. In matters of the spirit, we prefer our faith and our
religion to be clear and certain. In one, limited sense, ignorance is bliss. Questions
challenge former certainties. They threaten to confuse and complicate simple
understandings. They can disturb our mental, emotional and spiritual
equilibrium. From travelling on through clear daylight with stunning views, as
it were, we find we have been enveloped in a fog in which everything becomes
hazy. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Yet
according to one biblical writer, that is how it often is, and it’s not
necessarily a sign of spiritual decline, but a stage in spiritual growth. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
well-known opening words of the otherwise lesser-known and often misunderstood biblical
book of Ecclesiastes, are “Vanity of vanities! All is vanity!” or “Meaningless!
Utterly meaningless! Everything is meaningless!” They and the author’s original
intention are variously interpreted but the word for “vanity” or “meaningless” means
literally “vapour” or “mist”. The author is saying, “Everything is misty! It’s
all utterly foggy!” And that such a state is not the end of the world.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Fog can stimulate faith <o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The point is
that mist comes and goes. Life is ephemeral. James said the same in the New
Testament: “You are a mist that appears for a little while and then vanishes”
(4:14). We prefer not to think about it. It threatens our self-sufficiency.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">It’s
easy to get lost in fog. The author, like many people, is groping his way through
the disorienting social, cultural and religious smog of his time. Ecclesiastes
(3:11) knows that God “has set eternity in the human heart; yet no-one can
fathom what God has done from beginning to end”. The author is frustrated by
human limitations that cannot perceive more than indistinct shadows of God’s
presence. But he presses on through the fog in his quest. Many just give up.
Some never venture out at all.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Mist
also transforms landscapes, and swaddles them in mystery. Sir Nigel Thompson,
former Chair of the Council for the Preservation of Rural England, has written:
“Mist is like a universal corrector in the way it veils the imperfections of
the middle ground. It softens sharp edges and disguises the influence of man –
it puts nature on show.”<sup><span style="font-size: x-small;">2</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Perhaps
the opaque intellectual and spiritual clouds that obscure the frazzling presence
of Almighty God are a similar corrector. They diffuse blindingly incomprehensible
truths into a gentler awareness that lacks detail. Maybe, too, they can soften
our sharp assumptions about life, people and God. There are mysteries beyond our
narrow horizon. The ways of God cannot be reduced to neat formulae. We walk by
faith, not by sight.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">When
mist falls, a hush descends. Birds cease their song. Traffic noise is muffled. Familiar
scenes become vague shapes. Distances seem lengthened. Time passes slowly. An
awesome, echoing silence as in a lofty cathedral spreads over the land. It’s as
if the earth pauses to worship its creator. “God is in heaven and you are on
earth, so let your words be few,” cautions Ecclesiastes 5:2. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">I
grew up on the Kent coast, where sea and sky merge as fog blankets the Straits
of Dover. Stressful as such conditions were for navigators in the crowded
shipping lanes, on land they brought a quiet peace that was broken by the South
Goodwin lightship’s foghorn offshore. It was a comforting sound. Someone was
there in the gloom, keeping watch, warning of danger. It was a guiding grunt
when the kindly light could no longer penetrate the dense, chilling fog, reminiscent
of Isaiah’s assurance: “Whether you turn to the right or the left, you will
hear a voice behind you saying, ‘This is the way; walk in it’” (Isaiah 30:21).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Moses
heard God’s commandments thunder through the swirling clouds on Sinai
(Deuteronomy 5:22). Elijah caught God’s whisper on the hazy heights of Horeb when
the earthquake, wind and fire failed to reveal the divine presence (1 Kings
19:8-18). And enveloped in sudden fog on the Mount of Transfiguration three
disciples were surprised by an unseen voice advising them to listen to Jesus
(Mark 9:2-8).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">There
can be hints of hope, echoes of eternity, even in the temporal mists of doubt
and the tantalising clouds of unknowing. One day “the sun of righteousness” (Malachi
4:2) will dispel the mist, and “we shall know fully, even as we are fully
known” (1 Corinthians 13:12). Meanwhile, as St Paul resolved, we can “strain
towards what is ahead” (Philippians 3:13f.), even though we can’t see clearly
what is there, because it is beyond our comprehension.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Why don’t people share more openly the
mysteries of faith that puzzle them? Might honesty be a better form of mission
than ignoring or skating over the imponderable questions?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Where does the fog linger in your faith and
understanding? <o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>How might we maintain a balance between
continuing to trust and follow God, to hold fast to what we do know, yet remain
open to discovering new dimensions to our faith and understanding?<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;"><span style="font-size: x-small;">References<o:p></o:p></span></span></b></div>
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">1. John
Betjeman, “Slough”, <i style="mso-bidi-font-style: normal;">John Betjeman’s
collected poems,</i> John Murray 1970 edition, pp.22f.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Nigel Thompson, “Poetry in Motion”, in ed.
Bill Bryson, <i style="mso-bidi-font-style: normal;">Icons of England,</i> Black
Swan 2010, p.319.<o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">The big questions of life and Ecclesiastes’
surprising answers will feature in future blogs.<o:p></o:p></span></i></span></i></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">© Derek
Williams 2018<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;"><o:p> </o:p></span></i></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-19691411319499998962018-01-09T11:40:00.004+00:002018-01-09T11:53:15.561+00:00Why be moral when you could be rich?<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi98g_sb2Q-yVG9Ze5BwB8ZTnIWnX72-85QiU4FHFYH0MtqTv4Zd-eCvN4dPUAU8Y_wX7NEU2hq8Wp7rCXIJeqU4blitsMof6w_A0D_l9dJf37q0LGIbVfhuErRs_uSLncCmVXMd3cIm8I/s1600/Flight+into+Egypt.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi98g_sb2Q-yVG9Ze5BwB8ZTnIWnX72-85QiU4FHFYH0MtqTv4Zd-eCvN4dPUAU8Y_wX7NEU2hq8Wp7rCXIJeqU4blitsMof6w_A0D_l9dJf37q0LGIbVfhuErRs_uSLncCmVXMd3cIm8I/s320/Flight+into+Egypt.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The Flight into Egypt of the Holy Family after King Herod<br />
opted for convenience rather than morality <br />
(window in Southwell Minister)</td></tr>
</tbody></table>
<span style="font-family: "arial" , "helvetica" , sans-serif;">“Morals don’t pay the bills” is the reported opinion of Wesley
Perkins from Birmingham. A newspaper claimed that he buys up recently-expired
internet domain names, directs their website users to pornographic sites, and
demands large sums of money to return the sites to their original owners. He
was said to call himself an internet gangster, but said that what he does is
not illegal.<sup><span style="font-size: x-small;">1 </span></sup></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">It may be legal, but on his own
admission it is hardly moral. It is taking advantage of other people for
personal gain. But everyone, it seems, does it. Misha Glenny, author of the
2008 book <i style="mso-bidi-font-style: normal;">McMafia</i> on which a recent
TV series was based, claimed that “the battle has broken out for what is moral
in global terms and underpinning this is inequality.” He added that political
“leaders everywhere … are engaged in financial dealings and activities which
are absolutely outrageous but seen as the way of the world.”<sup><span style="font-size: x-small;">2<o:p></o:p></span></sup></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">It is redolent of the early
period of ancient Israelite history when “everyone did as they saw fit” in the
absence of central authority and shared values (Judges 21:25). In Jesus’
parable of the unjust steward, a fortunate businessman takes ruthless advantage
of a less fortunate one (Matthew 18:21-35). It was legal, but hardly moral.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Yet according to entrepreneur
Richard Branson, “<i style="mso-bidi-font-style: normal;">Ethics aren’t just
important in business. They are the whole point of business</i> … The more
successful you get, the bigger and harder the ethical questions become.”<sup><span style="font-size: x-small;">3</span></sup>
We could add, they are important for everyone, in any walk of life. And they’re
not always easy, either; the temptation to compromise principles for the sake
of convenience is often present.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">But most of us can only greet with
a helpless shrug the steady stream of “outrageous” stories of exploitation or
unfairness. <span style="mso-spacerun: yes;"> </span>They include tax avoidance,
cosy deals between government and big business, corner-cutting and neglect by
construction companies and corporate landlords, the implicit demand of
shareholders to put maximum profits before social responsibility, and the
appeal to “market forces” as if they were gods demanding absolute obedience. <o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">And then there are the excessive
salaries funded by hapless customers or taxpayers, and large scale
international scandals that come to light only years after the damage has been
done and for which few executives pay a penalty. The list of probable or
questionable legal actions that fall short of moral probity is almost endless. Doing
anything about them is often above our pay grade.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Yet doing nothing is a recipe for
social disintegration. “Morality matters,” wrote Lord Sacks, the former Chief
Rabbi. He defined it as “the inner voice of self-restraint that tells us not to
do something even when it is to our advantage, even though it may be legal and
even if there is a fair chance it won’t be found out. Because it is wrong.
Because it is dishonourable. Because it is a breach of trust.”<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">He continued, “We are reaching
the endgame of a failed experiment: society’s attempt to live without a shared
moral code. … Without trust, self-interest defeats regulations, undermines
institutions and eventually causes systems to collapse.”<span style="font-size: x-small;"><sup>4</sup><o:p></o:p></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Of course, there is still a huge
amount of good will and human care in the world. Witness the outpourings of
support after terror attacks or disasters, and the offerings of money and time
given to voluntary agencies and charities. It’s one thing we can all do to
maintain some level of moral rectitude. <o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">People go “the second mile”
without being asked (cf. Matthew 5:41); they “do to others what you would have
them do to you” (Matthew 7:12); they “love your neighbour as yourself” (Matthew
22:39). They are the people surprised by Jesus’ commendation for their selfless
humane actions in his parable of the sheep and the goats (Matthew 25:31-46).
Thank God for the milk of human kindness which flows unabated even in
straightened times and communities.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">So: why be moral, especially if
it may be to one’s own financial or other loss? There are two complementary
approaches: social responsibility, and biblical requirements.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Social responsibility<o:p></o:p></span></b></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Every society legislates against the worst excesses of
unrestrained human behaviour. The sanctity of human life and property is
protected by laws against murder and theft, which carry recognised punishments
for transgressors. They can be reinforced by laws about irresponsible or
dangerous conduct: driving without care and attention; erecting unsafe
structures. They may be enhanced by voluntary codes of practice for institutions,
businesses and trade associations to maintain acceptable standards. But no society
can legislate for kindness and altruism.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>Ethicists
suggest three principles for a shared code of conduct over and above the raw
stipulations of the law. They are the moral duty to help people in need;
consideration of the likely consequences of our actions on others (might they
cause inconvenience, loss or suffering); and whether our actions contribute to
the greatest happiness of the greatest number. <o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">So the two well-heeled
professionals who ignored the injured traveller in Jesus’ parable of the Good Samaritan
(Luke 10:25-37) weren’t breaking the law, but they were acting selfishly and
not loving their neighbour as themselves. It was as anti-social as<i style="mso-bidi-font-style: normal;"> </i>playing loud music at 3.00 a.m. or dumping
rubbish on public or private land instead of taking it to an authorised waste
and recycling centre. <o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">The problem with the secular
approach is first, that it is not based on any absolute standard and secondly
it cannot threaten any sanctions on the selfish person. The Scriptures offer
both.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b style="mso-bidi-font-weight: normal;">Biblical requirements</b><o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Most people have an innate sense that there is a distinction
between right and wrong. However, human beings will often take the easy way
out, or opt for the lowest common denominator of acceptable behaviour, if to do
otherwise may involve personal inconvenience or risk. <o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Both in-built conscience, and
in-grained selfishness, are recognised in the Bible. These conflicting forces
can bring out the best and the worst in people. Altruism stems from the
uniqueness of human beings made “in the image of God” and reflects, however
imperfectly, God’s justice, mercy, kindness and faithfulness. Selfish
indifference results from the dethronement of God and his standards in favour
of the more achievable targets of personal convenience (for which the
theological shorthand is “sin”).<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">The Ten Commandments provide a
bare but absolute framework for conduct. They pass beyond the “legal”
(prohibiting murder and theft) to include wider rules for social wellbeing to maintain
work-life balance and family cohesion, and restrain personal desire (Exodus
20:1-17).<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>This
mix of “public” and “personal” rules for conduct is expanded in the teaching of
Jesus and the Apostles. Their instructions on appropriate behaviour mostly fall
short of absolute or laws or religious duties; they are voluntary, not
mandatory. Yet paradoxically they make the laws harder: hateful anger is put on
a par with murder, because it causes lasting damage to everyone caught up in
it. And they all stress that our behaviour and attitudes should reflect those
of God.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>So, if
God is kind, patient, long-suffering, forgiving, gentle with human frailty –
all attributes ascribed to God in both Testaments – then so should human beings
be. The list of loving, kind and often counter-intuitive actions in Jesus’
Sermon on the Mount (Matthew 5-7) is exhausting to read as well as exhaustive
in scope. He sums it up in one terse, pivotal sentence: “Be perfect, therefore,
as your heavenly Father is perfect” (Matthew 5:48). <o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>St
Paul’s great theological essay, his letter to the Romans, has eleven dense
chapters explaining in typically rabbinic style the significance of Jesus’
death on the cross and its relevance to human experience. Then, at the start of
chapter 12, he writes, “<i style="mso-bidi-font-style: normal;">Therefore</i>, I
urge you, brothers and sisters, <i style="mso-bidi-font-style: normal;">in view
of God’s mercy</i>, to offer your bodies as a living sacrifice…”. From there he
lists a range of behaviours that should characterise a person who takes God and
Christ seriously: love sincerely, cling to good, honour others, bless
persecutors, don’t take revenge, love your neighbour as yourself, and many more.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>Neither
he nor the apostles make much of the sanctions, but they are always understood:
ignore God’s ways at your peril, because they will impoverish you and the
community. Jesus does banish the thoughtless and self-concerned people in the
parable of the sheep and goats to outer darkness (Matthew 25:46), while Paul
suggests that some people of faith will barely squeeze into the heavenly realms
with red faces and nothing to commend them for their indulgent, unproductive
life on earth (1 Corinthians 3:11-15). But generally the message is: love as
you have been loved, serve as you have been served, out of compassion rather
than from compulsion.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Theologian Christopher Wright
once described the Christian life as continuing the unfinished symphony of
God’s story.<span style="mso-spacerun: yes;"> </span>“In the Bible we have the
score of the earlier movements, with such a wealth of recurring themes and
variations, played on such a variety of human instruments, that it is quite
sufficient to enable us to work out the music of our own ethics according to the
mind and will of the composer, confident in the assurance that the final
resolution lies in his hands.”<sup><span style="font-size: x-small;">5</span></sup> <o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Christian living – moral, self-less,
God-pleasing – is a kind of spiritual karaoke: keeping in tune with God,
following his melody and freely improvising fresh harmonies that enhance and
develop it without ever becoming discordant. The more people who join in with
this music of the universe, the more peace on earth and goodwill to humankind
will prevail over the atonal cacophony that stems from amoral indifference and
immoral indulgence.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>Putting
human service before political dogma, the common good before commercial profit,
is not an easy sell. Electors and shareholders need persuading that morals can
still pay the bills – and make the world a better place. But individuals know
that to be true, and what is society but individuals working together for
common ends?<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Think and talk<o:p></o:p></span></b><br />
<br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Pray: We pray that
all Managers and Leaders in the Public and Private sectors will find ways to
model Jesus’ forgiving and caring approach; and allow them to be led by the
Holy Spirit and fully consider the consequences, on the whole community, as
they make and implement difficult and potentially divisive or painful
decisions. (Prayer for 1 January 2018, Peterborough Diocesan Cycle of Prayer.)<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Read Matthew 5-7
and make a list in your own words of every injunction in it. Which ones in
particular do you need to give special attention to, and why?<o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Read Romans 12:1 –
15:7 and make a similar list. Why do we find such common sense instructions so
difficult to enact in practice? <o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">4.<span style="mso-spacerun: yes;"> </span>What does
Deuteronomy 24:5-7,10-15 tell us about the “rights” we owe to others?<o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">5.<span style="mso-spacerun: yes;"> </span>What do Romans
1:28-32; 7:14-25; James 2:8-11, 4:1-4 tell us about the reasons for ethical
failure?<o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">6.<span style="mso-spacerun: yes;"> </span>See my short story
“The smoking Gnome” for common loose approaches to ethics; discuss the rights
and wrongs of each! </span><a href="http://gentlertales.blogspot.co.uk/p/the-smoking-gnome.html"><span style="color: #0563c1; font-family: "arial" , "helvetica" , sans-serif;">www.gentlertales.blogspot,co.uk/Thesmoking Gnome </span></a><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "helvetica" , sans-serif;">References<o:p></o:p></span></b></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">i, </i>27 November 2017.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Interview in <i style="mso-bidi-font-style: normal;">The Times</i>, 6 January 2018.<o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Richard Branson, <i style="mso-bidi-font-style: normal;">Business laid bare</i>, Virgin Books 2009,
p.10 (italics his).<o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Jonathan Sacks,
“It is the end of a dangerous experiment”, <i style="mso-bidi-font-style: normal;">The
Times</i>, 7 July 2012.<o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">5.<span style="mso-spacerun: yes;"> </span>Christopher J.H.
Wright, <i style="mso-bidi-font-style: normal;">The use of the Bible in Social
Ethics</i>, Grove Books 1983, p.11<o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><span style="font-family: "arial" , "helvetica" , sans-serif;"> </span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">© Derek Williams, January 2018<o:p></o:p></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<o:p><span style="font-family: "arial" , "helvetica" , sans-serif;"> </span></o:p></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Caption: The flight of the Holy Family into Egypt after the
paranoid King Herod put power before truth, personal status above moral
rectitude. <o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span></div>
</div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-3447987783623103432017-11-22T15:43:00.000+00:002017-11-22T15:43:26.981+00:00The need for discernment
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwXIQxXp7lemoc_KbqrHGHPP4a-z1-lEHvMAoTY0RqOQQ4HO8ynhHZhYIx47jKBdw0DNnfpbp2ZhIABilOzVnPJNpBiued6aPMd4IUOHxlJW_RHHTvCv61J42bn8i8X8cIcWem7LZ8bVw/s1600/Gorilla+%2526+cage+MH+carnival+reversed.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="865" data-original-width="566" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwXIQxXp7lemoc_KbqrHGHPP4a-z1-lEHvMAoTY0RqOQQ4HO8ynhHZhYIx47jKBdw0DNnfpbp2ZhIABilOzVnPJNpBiued6aPMd4IUOHxlJW_RHHTvCv61J42bn8i8X8cIcWem7LZ8bVw/s320/Gorilla+%2526+cage+MH+carnival+reversed.jpg" width="209" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Things aren't always what they appear <br />
to be at first</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Readers with
long memories, or CVs which begin in another era, may remember that one of the
early pop stars, Tommy Steele, had a hit with “Fings ain’t what they used to
be”. He was heralding a period of unprecedented change. If he was writing it
today, he would almost certainly have re-phrased it “Fings ain’t what they <i style="mso-bidi-font-style: normal;">seem</i> to be”, heralding an era of
unprecedented confusion and uncertainty.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Collins Dictionaries declared the
word of the year for 2017 to be “Fake news”. Oxford Dictionaries said their
word of the year for 2016 was “Post truth”. We are bombarded with information
that may sound plausible and be repeated as fact in social and traditional
media, but which may not be true. People in positions of power have the advantage
of knowing more than we do, and can happily select and spin information to suit
their purposes. A former leader of Singapore, Lee Kuan Yew, once said, “We
decide what is right. Never mind what the people think.”<span style="font-size: x-small;"><sup>1</sup><o:p></o:p></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Only
a few media organisations still employ fact checkers, such is the pressure on their
time and resources, although specialist research companies are beginning to
fill the gap. They can do what we cannot. So when opposing views are
proclaimed, we tend to believe what seems to us to be the most plausible –
which generally is what accords with our prior beliefs about the issues or the
claimants. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>We don’t just need discernment in
matters of political and international policy, though, but also in our personal
lives. The default position for most of us is that what we say or think is
true, and everything else is “alternative fact”. We over-play information that
accords with our prior views or gut feelings and play down information that
challenges them, regarding them as irrelevant, ridiculing them as bias, or just
flatly denying them as false. This is the source of malicious gossip and false
but damaging allegations.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Perhaps
by discovering some principles for everyday decisions we may also become better
equipped to discern the truths of bigger issues. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Discernment is a gift<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Discernment is
a spiritual gift. “To God belong wisdom and power; counsel and understanding
are his” (Job 12:13). Solomon specifically prayed for it so that he could
“distinguish between right and wrong” and govern wisely and justly (1 Kings
3:9-12). Surely that is a prayer anyone in any position of responsibility in
any sector of society should echo. It was certainly expected of leaders in
ancient times (see the admittedly flattering comment in 2 Samuel 14:17).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">St
Paul calls “distinguishing between spirits” one of the gifts of the Holy Spirit
in 1 Corinthians 12:10. He implies that it is something anyone can seek and it
is not restricted to a few people who act as oracles or advisers. That is
emphasised in his teaching about prophetic utterances: “the others [listening]
should weigh carefully what is said” (1 Corinthians 14:29). In other words,
don’t accept high-sounding rhetoric as gospel; be cautious rather than
gullible. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">When
two great “dreamers” of the Bible, Joseph in Egypt and Daniel in Babylon, were
each called upon to interpret other people’s dreams and thereby discern what
God was saying through them, they both issued a personal disclaimer. Neither
claimed anything for himself. Joseph, once the brash teenager who had so
infuriated his family with his rash dream-based boasts about how he would one
day lord it over them, denies any inherent skill: “I cannot do it. But God will
give Pharaoh the answer he [God] desires” Genesis 41:16; cf. 40:8). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Similarly
Daniel, faced with the even greater challenge of telling the suspicious King
Nebuchadnezzar both what the dream consisted of <i style="mso-bidi-font-style: normal;">and</i> its interpretation, confessed “No wise man, enchanter, magician
or diviner can explain to the king the mystery he has asked about, but there is
a God in heaven who reveals mysteries” (Daniel 2:21,27-28).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Although
“distinguishing between spirits” is sometimes narrowly interpreted by some
Christians today as telling the difference between demons and the Holy Spirit
(which on occasions it may be), It’s mostly about clarifying whether someone is
telling the truth (see 1 John 4:1). Jesus rebuked his opponents who knew how to
discern the weather from the appearance of the sky, but couldn’t discern the
truth about his mission and message (Matthew 16:1-3). Paul discerned that
Ananias and Sapphira were lying about their contribution to the church (Acts
5). He used the gift to deal with a fortune teller in Philippi who was telling
the truth but for wrong reasons (Acts 16:16-21). That is reminiscent of TS Eliot’s
famous line in Murder in the Cathedral, “that the last temptation is the
greatest treason, to do the right thing for the wrong reason”. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">So
if we are to be discerning, the first thing we should do is defer to God.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Discernment comes from patience</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The second is
to learn patience. Patience is a fruit of the Spirit in the New Testament
(Galatians 5:22, sometimes translated as “forbearance” or “long-suffering”).
Paul calls for it as a mark of true discipleship: “clothe yourselves with
compassion, kindness, humility, gentleness and patience. … And over all these
virtues put on love, which binds them together in perfect unity” (Colossians
3:12-14). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Proverbs
says, “Whoever is patient has great understanding [that is discernment], but
one who is quick-tempered [that is, in a hurry] displays folly” (14:29). John
in the book of Revelation, describing the cycles of turmoil that characterise
every era of human history says, “This calls for patient endurance and
faithfulness on the part of God’s people” (13:10). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">We
can’t expect to become discerning people if we’re always in a rush to decide or
pronounce on something before moving on to the next issue. That is hugely
challenging in a fast-paced society. Discernment often requires that we <i style="mso-bidi-font-style: normal;">do not</i> make rapid decisions, that we <i style="mso-bidi-font-style: normal;">do not</i> jump to conclusions, that we <i style="mso-bidi-font-style: normal;">do not</i> form quick opinions that don’t do
justice to the broader context. If God is faithful, his purposes won’t be
thwarted because we took time to listen carefully and get our actions and views
in tune with his. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Discernment is open-minded<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The enemy of
discernment is the assumption that we already know the answer. We cannot be
truly discerning if we are merely looking for confirmation of a proposed action
or preferred viewpoint. A number of ancient biblical proverbs remind us that to
be discerning, we have to be prepared to be proved wrong. That does not come
easily to most of us. “To themselves, people are usually right,” declares a
character in Iain Banks’ novel <i style="mso-bidi-font-style: normal;">The
Business</i><sup><span style="font-size: x-small;">2</span></sup>.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>Not
to the authors of Proverbs. Motive is everything: “The mocker seeks wisdom and
finds none” (because s/he has a closed mind) “but knowledge comes easily to the
discerning” (because they are open to fresh information, 14:6). Discerning
people are open to correction: “A rebuke impresses a discerning person more
than a hundred lashes a fool” (17:10, cf.19:25; we may balk at the idea of
corporal punishment but the point is clear: some people are too
self-opinionated to be changed by anything). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>There is an echo of this in Paul’s
teaching about prophets in the church in 1 Corinthians 14. As well as urging
listeners to weigh carefully the pronouncements, he also says that prophets
should speak in turn and defer to each other (vv.29-33). Michael Green
comments, “Presumably the longer the prophet goes on, the more likely he is to
be talking from his own ideas rather than from the Lord!”<sup><span style="font-size: x-small;">3<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Discernment, which is closely
related to wisdom (they can be distinguished by thinking of wisdom as
understanding and discerning as deciding), comes only when it is sought
earnestly. Seeking assumes that the answer, the treasure, is still hidden. “The
discerning heart <i style="mso-bidi-font-style: normal;">seeks</i> knowledge, but
the mouth of a fool feeds on folly” (that is, accepts uncritically that which
feeds his prejudices, Proverbs 15:14); “The heart of the discerning acquires knowledge,
for the ears of the wise seek it out” (18:15).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Gerard Hughes describes how St
Ignatius Loyola and a group of friends discerned God’s purposes for them. They
each shared in turn reasons why they <i style="mso-bidi-font-style: normal;">should
not</i> take a certain action, with no discussion. They went away to pray. Then
they came together and once more in turn shared reasons why they <i style="mso-bidi-font-style: normal;">should</i> take the action, again with no
discussion, and went away to pray. The next time they met they found they were
in full agreement. They had weighed it up patiently, with open minds, and
discerned the way forward together.<sup><span style="font-size: x-small;">4<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Discernment defers to Scripture</span></b><span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There has to be
some final arbiter for Christian faith and action. Jesus warned of false
prophets who appear very plausible (wolves in sheep’s clothing, Matthew
7:15-20). He suggests they are distinguished by the way they live, although
that itself can be misleading unless we are very discerning. Very nice people
in churches and community organisations have turned out to be fraudsters or
abusers, perhaps because warning signs were ignored as being “unthinkable”. The
devil wears Prada, not horns.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>The second century Christian document
<i style="mso-bidi-font-style: normal;">Didache</i> stresses the need to check
the lifestyles of people claiming to speak from God, and particularly suggests
that if they ask for food or money, or outstay their welcome, they are to be
regarded as suspect. Another early document suggests that the man “who wishes
to have the first seat, and is bold and impudent and talkative and lives in the
midst of many luxuries and many other delusions, and takes rewards for his
prophecy” is also likely to be a false prophet.<sup><span style="font-size: x-small;">5</span></sup><span style="mso-spacerun: yes;"> </span>This is a strong indictment of some freelance
ministers who peddle their services in return for their keep and operate
largely outside the discipline and authority of a specific local church. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Deuteronomy 13:1-5 warns that people
who interpret dreams which come true – seemingly authenticating their gift –
can still lead people away from God by advocating actions which are contrary to
what God has previously revealed about his character and purposes. Jeremiah
(23:25ff) warns about prophets who get very excited about dreams which can be
delusional and says “Let the prophet who has a dream tell his dream, but let
the one who has my word speak it faithfully. For what has straw to do with
grain?”<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>God’s Word does not change, even if
our understanding and interpretation of it does. God will not lead us to do
something which contradicts the primary teaching of Jesus and the apostles.
Hence the need for all of us, not just church leaders, to “search the
Scriptures” (see John 5:39-40). On Paul’s visit to Berea the people “received
the message with great eagerness <i style="mso-bidi-font-style: normal;">and
examined the Scriptures every day to see if what Paul said was true</i>” – and
they only had the Old Testament to use (Acts 17:11).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Discernment is difficult<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">In all this, it
is important to recognise that discernment doesn’t come easily. It is
especially difficult in western countries for us to <i style="mso-bidi-font-style: normal;">discern between wants and needs</i>. The psychologist Oliver James
tells of a British woman married to a super-rich property developer. One day
she went to a Porsche dealer and bought a car on the spot even though she had
no driving licence. When her personal assistant asked why she’d done it she
said, “Because I can. I hate [my husband], I’m unhappy, and I have the money.”<sup><span style="font-size: x-small;">6</span></sup>
Extreme retail therapy, perhaps, but not completely beyond the experience of doing
something “because I can”, without regard to wider issues.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
failure to distinguish between wants and needs forgets Paul’s words: “If we
have food and clothing, we will be content with that” (1 Timothy 6:8).
Otherwise our focus turns to ourselves, or to things, rather than to God’s
purposes. We get caught up in the ultimately unsatisfying pursuit of more and
better things for their own sake, instead of enjoying what we have and using it
for the benefit of others.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Similarly
we need to<i style="mso-bidi-font-style: normal;"> discern between what we could
do and what we should do.</i> Life offers many choices. Most of us have
multiple gifts and abilities. C.H. Spurgeon, a Baptist preacher at the end of
the 19th century, once said: “Discernment is not knowing the difference between
right and wrong. It is knowing the difference between right and almost right.”
From the same era, the missionary Amy Carmichael who spent 50 years in India
wrote, “I am not sure that I would feel guidance lay in all doors shutting
behind. I have never yet moved on without several doors being wide open behind
and many hands pushing me through one or other of those doors.”<sup><span style="font-size: x-small;">7</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Discernment is perhaps the most
important gift to pray for in the modern world. We need it personally in order
to have fulfilling lives. Our leaders need it in order to act effectively.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1. Pray:
Father, we’re in a hurry. Slow us down. There are so many voices shouting for
our attention; help us to listen carefully, to distinguish truth from half
truth, and especially to hear what you want to tell us. Grant us the courage to
be truly faithful to you and your word. To be patient. To be open-minded. And
to be discerning people in a world that’s lost its way. Amen.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Look up the Bible passages quoted in the text
above, and read and meditate on them in their contexts.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Read and meditate on the Solomon story and
make his prayer your own (1 Kings 3:6-15).<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>How will you and your friends or church go
about discerning what is right or true when you hear new claims or assertions?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>What criteria will you use to distinguish
between what is a valid difference of opinion and what is true or false? And
how will you react to differences of opinion or viewpoint in the future?<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-size: x-small;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></span></div>
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Quoted by Oliver James, <i style="mso-bidi-font-style: normal;">Affluenza</i>, Vermillion 2007, p. 241.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Iain Banks, <i style="mso-bidi-font-style: normal;">The Business</i>, Little, Brown & Company 1999, p.237.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Michael Green, <i style="mso-bidi-font-style: normal;">I believe in the Holy Spirit, </i>Hodder and Stoughton 1979, p.189.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Gerard Hughes, <i style="mso-bidi-font-style: normal;">God of Surprises</i>, Darton, Longman & Todd 1985, pp.146-7.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>The examples are from Michael Green, <i style="mso-bidi-font-style: normal;">Op.cit.</i> pp.190-191.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Oliver James, <i style="mso-bidi-font-style: normal;">Op.cit.</i>, p.55.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: "Arial",sans-serif;">7.<span style="mso-spacerun: yes;"> </span>Amy Carmichael, <i style="mso-bidi-font-style: normal;">Candles in the dark</i>, SPCK 1988, p.42. The origin of the Spurgeon
quote is unknown.<o:p></o:p></span></span><br />
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="font-family: "Arial",sans-serif;">© Derek
Williams November 2017.<o:p></o:p></span></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-7003594680893216792017-10-09T14:20:00.001+01:002017-10-09T14:20:19.174+01:00Floods of concern - a fresh look at Noah<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjVUmbLi0tP-VtVgO7FQKMuwEKtyfIRANy92KCqgx2Q-NfwqYxJjBWpwndQueU9mn93JKiQkJ2wEPPIvIJAPwMdrY1v0mBjZUOaUygsxAPf2eQlhSRvj0up9oM2HXOgeVc0vY2z9w_zKo/s1600/Antony+Gormley+figure+Margate+2.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjVUmbLi0tP-VtVgO7FQKMuwEKtyfIRANy92KCqgx2Q-NfwqYxJjBWpwndQueU9mn93JKiQkJ2wEPPIvIJAPwMdrY1v0mBjZUOaUygsxAPf2eQlhSRvj0up9oM2HXOgeVc0vY2z9w_zKo/s320/Antony+Gormley+figure+Margate+2.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Facing the flood or stemming the tide? <br />
An Antony Gormley figure at Margate, Kent</td></tr>
</tbody></table>
<span style="font-family: Arial, Helvetica, sans-serif;">Earth, air, fire and water – the four elemental forces – are
always in the news, often for the wrong reasons. Earthquakes, mudslides and
avalanches; 170mph hurricanes; Grenfell Tower inferno and blazing forests; tsunamis
and devastating floods in the Americas and Asia. The UK has had its own share; remember
Boscastle, the Somerset Levels, Cumbria and Yorkshire. Tsunamis devastated the
south of England in 1014 and 1755 (possibly because of asteroid collisions). <o:p></o:p></span><br />
<br />
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">We can only feel for today’s
victims and lobby governments and commercial interests to take climate change,
construction safety and flood prevention seriously, whatever the financial
cost.<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>Natural
disasters are nothing new. Several are recorded in the Bible and other ancient
documents. Noah’s flood is one of them. It doesn’t explain why we live in an
unstable and accident-prone world. But it does offer important spiritual food
for thought.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">However, get rid of childhood
pictures of boats and animals. Read Genesis 6-9 first. Remember that when
Israelites wanted to teach or explain things, they told stories. (“Story”
doesn’t necessarily mean “fiction”; journalists use the term to mean a news
report, which may or may not be wholly accurate or unbiased.) Remember too that
Genesis 1-10 is a scene-setter or prologue for the whole Bible, and therefore
requires careful interpretation and comparison with other passages. <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><b style="mso-bidi-font-weight: normal;">A flood of facts</b><o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">There are said to be about 150 different flood stories from
around the world similar to that of Noah. Three of them from the Middle East share
a number of features with Genesis – but also have some important differences.
Genesis is simpler, less elaborate, and above all monotheistic. <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Some people conclude that Genesis
is just one of many such stories, and therefore it has no enduring message. <span style="mso-spacerun: yes;"> </span>Others such as Bible commentator Derek Kidner suggest
that all the stories may have an origin in a real past event. Handed down
orally through the generations and across different cultures some accumulated the
kind of elaboration that occurs in Chinese whispers. If biblical inspiration is
taken seriously, the Genesis account could be thought of as God’s corrective to
the wilder myths.<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>Kidner
comments, “It is reasonable to think that some memories of Noah’s flood were
carried into distant parts by the expanding circle of his descendants; yet it
must be remembered that floods are not the rarest of disasters, and survivors’
experiences will have much in common.”<sup><span style="font-size: x-small;">1<o:p></o:p></span></sup></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>There
is geological evidence of widespread floods in different periods of history and
in different parts of the world. Bronze Age settlements around the Black Sea
(not so far from the Middle East and the setting of Genesis) were inundated
some 7,500 years ago, perhaps a result of the end of the last ice age. (Those
melt waters also turned the British mainland into an island separate from
Europe.) <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Floods are a fact of life. It’s
just that the Bible gives this flood story added meaning. But before we
consider that, note what Genesis <i style="mso-bidi-font-style: normal;">doesn’t</i>
say. <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoListParagraphCxSpFirst" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]-->It doesn’t claim that the flood was global.
Ancient authors often thought of “the world” as their part of it. They didn’t
have a map or even a concept of the whole planet and its different lands.
Genesis is focused on one small part of the world and for the author’s purposes
nowhere else exists. <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoListParagraphCxSpLast" style="margin: 0cm 0cm 0pt 36pt; mso-list: l0 level1 lfo1; text-indent: -18pt;">
<!--[if !supportLists]--><span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]-->Nor does it say that Noah built a boat. The word
“ark” means a chest or shelter and its cube-shaped dimensions and size are
known elsewhere in antiquity. Sensational claims to have found the ark are
unhelpful (and unsubstantiated). The point is that Noah took precautions as a
result of some God-given foresight and/or astute reading of meteorological
signs which he attributed to God. <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: Arial, Helvetica, sans-serif;">A tide of judgement<o:p></o:p></span></b></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Getting swept away by a torrent of scepticism or on a raft
of possible scenarios misses the point of why the story is there and what it is
meant to teach. It is a carefully constructed story in the form of a
“palistrophe”, a symmetrical structure in which the first and second halves
mirror each other. That in itself suggests that this is a tale with a moral. It
introduces the notion of accountability and responsibility which is developed
and illustrated in later biblical writings.<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">It tells us that God’s patience
is not as infinite as God’s existence. There comes a time when God says enough
is enough. Enough of this mindless violence. Enough of this greedy
acquisitiveness. Enough of this superficial living for no other purpose than
self-gratification. Enough of the carping criticism as if one race, class,
gender or person was somehow superior to others, when all in fact are flawed.
Enough of this sugary spirituality that attempts to bend the divine will to
fulfil human ambition. Enough!<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>Or, as
the New Testament makes clear, our attempts to hold back the tide of
accountability are doomed to failure like those of the legendary King Canute. “For
we must all appear before the judgement seat of Christ, so that each of us may
receive what is due to us for the things done while in the body, whether good
or bad” (2 Corinthians 5:10). We may avoid immediate retribution (thank God he
is not impetuous) but we cannot postpone indefinitely the divine assessment
(see Revelation 20:11-15). <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
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<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>It’s
not something we like to think about. For most practical purposes we regard God
as a soft touch who like an indulgent parent overlooks the minor errors of a
spoiled child. We forget his subtle commands (such as to avoid anger and
slander; see Colossians 3:8), when he’s pronounced them in the Scriptures and
promised wisdom to those who ask. We blame our genes (“I couldn’t help it; this
is how I am”) when the God who created them has also given us willpower, choice
and the promise to provide a way out from any temptation (1 Corinthians 10:13).
<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">We confidently plead not guilty
to murder, theft and similar crimes, considering as insignificant the
“idolatry, hatred, discord, jealousy, fits of rage, selfish ambition,
dissensions, factions and envy” (Galatians 5:20-21) that flesh is heir to and which
offend God and damage other people. We claim a clear conscience without
recognising that this in-built sin detector can be hacked by our personal
preferences. Paul noted in brutal honesty, “My conscience is clear, but that
does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:4).
His conscience allowed him to torture and kill Christians before it was totally
re-programmed by the Holy Spirit.<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">The bottom line is that God’s
standard is perfection, therefore “whoever keeps the whole law and yet stumbles
at one point is guilty of breaking all of it” – because we have ceased to be
perfect (James 2.10; cf. Matthew 5:48). The story of Noah shows that God does
not like what he sees in the behaviours and attitudes of a world that ignores
or pays lip service to him. <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">It ought not to be such a strange
idea today. Most people in employment are subject to regular assessments.
Promotion or demotion may depend on the results. Misconduct will be met with
some disciplinary measure, fine or even dismissal. Lawbreaking in society –
from traffic offences to serious crimes – are given penalties ranging from a
fine or caution to imprisonment. Not so long ago (and still in parts of the US
and elsewhere) some resulted in execution. Critical judgement is part of human
life in an imperfect world; why should God’s judgement be considered
differently? <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><b style="mso-bidi-font-weight: normal;">A raft of renewal and
stream of hope</b><o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">But the Noah story also shows us that God always provides a
remedy for human waywardness. He did not wipe out everyone. He preserved Noah,
his family and the physical creation. He gave the human race an opportunity to
make a fresh start. That is the lifeline which links every part of the Old and
New Testaments. <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">The story of Noah introduces the
great biblical themes of forgiveness, redemption and renewal that culminate in
the coming of Christ who “suffered once for sins, the righteous for the
unrighteous, to bring you to God” (1 Peter 3:18). Remember that, when you see a
rainbow: the bright reminder of God’s multi-coloured all-embracing love
stretching across the world he made (Genesis 9:12-17). It is one of the Old
Testament’s symbolic forerunners of the cross of Christ. <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Perhaps because of this story,
and certainly because of their narrow escape from Egypt across the Sea of Reeds
(Exodus 14), the Israelites were always fearful of the sea and despite living
on the coast never became a maritime nation. They also lived in an area where
drought was an ever-present risk. Too much, or too little, water were motifs
that inspired fear. So it’s significant that Jesus used water, the single most
important ingredient for physical life to exist, to describe the spiritual life
bestowed by the Holy Spirit (John 7:37-39). What was once a symbol of judgement
and source of anxiety has become instead a sign of new life and hope.<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Arial, Helvetica, sans-serif;">A deluge of protest <o:p></o:p></span></b></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">And yet. Why did God go to so much trouble to create a
beautiful, amazing world full of clever, imaginative people formed in his own
image, only to drown them like a litter of unwanted feral kittens when they
don’t measure up to his requirements not so long after he’d created them? And to
do so indiscriminately – were they really all as bad as each other? <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">And then on top of that to say
sorry, I won’t do it again – even though since then people have invented and
used weapons of mass destruction, selfishly exploited (and hoarded) earth’s
resources and become slave drivers and ethnic cleansers – in short, carried on
being “corrupt and full of violence” on an even greater scale? <o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>Because
drowning is a truly horrible way to die. It isn’t quick or painless. It is
physically and mentally cruel. Drowning is torture, which is why the Americans
employed waterboarding to torture Iraqi prisoners not so long ago, failing in
the process to extract much useful information and succeeding only in
dehumanising themselves and mentally damaging their victims.<sup><span style="font-size: x-small;">2<o:p></o:p></span></sup></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>Any
sentient land creature, from small insects to humans to elephants, fights frantically
for life when submerged. We cling to life tenaciously. We do not go gently into
that good night. Imagine the human body fighting for breath as water enters its
lungs, flapping and kicking in an attempt to rise to the surface. Or being
swept away in a torrent, powerless to resist the mighty wall of water that is
strong enough to upturn vehicles and topple buildings, and being dashed against
obstacles along its course. And all the while the mind remains conscious, screaming
noiselessly in its helplessness, fear, dread and anger. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>Unlike
Tom the water baby in Charles Kingsley’s story, a person does not sprout “round
the parotid region of his fauces a set of external gills”<sup><span style="font-size: x-small;">3</span></sup> when
plunged into water. Drowning is fearsome. Is God a torturer as well as an executioner?
The rest of the Bible would suggest not. The message of Noah is not about the
form of death. It is reminding readers, as part of the Bible’s prologue, that
life is uncertain and that human beings are answerable to God at any time.<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="mso-tab-count: 1;"> </span>Jesus
took two similar, but smaller, scenarios of mass death to rule out the idea
that somehow the victims “deserved” it. He used their story as a reminder that
we should all be ready to answer to God at any time (see Luke 13:1-5). And the
New Testament is clear that it is <i style="mso-bidi-font-style: normal;">after</i>
death that the judgement occurs (Hebrews 9:27). The mode of death itself is not
the judgement. We all die, but in different ways. What form that final
post-demise judgement takes, and what sanctions God may impose, is another
subject entirely.<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><b style="mso-bidi-font-weight: normal;">Think and talk</b><o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Look up the
references in the text above and think about their message to you today.<o:p></o:p></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
<span style="font-family: Arial, Helvetica, sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Why do we so
easily point the finger at others’ wrong-doing and excuse our own? (See Matthew
7:1-5; James 4:11-12).<o:p></o:p></span></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">
<span style="font-family: Arial, Helvetica, sans-serif;">3.<span style="mso-spacerun: yes;"> </span>“By your words you
will be acquitted and by your words you will be condemned.” So said Jesus in
Matthew 12:37. How seriously do we take that in everyday life, and what should
we do about it?<o:p></o:p></span></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">
<span style="font-family: Arial, Helvetica, sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Natural disasters
(and disasters caused by terrorism, war and persecution) often elicit a
generous response from the public (through such agencies as the Disasters
Relief Council) and voluntary agencies. Why? And why are governments often
reluctant to release their funds and resources in sufficient quantities to make
a big difference?<o:p></o:p></span></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: x-small;"><b style="mso-bidi-font-weight: normal;">References</b><o:p></o:p></span></span></div>
<span style="font-family: Arial, Helvetica, sans-serif; font-size: x-small;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: x-small;">1.<span style="mso-spacerun: yes;"> </span>Derek Kidner, <i style="mso-bidi-font-style: normal;">Genesis</i>, Tyndale Old Testament
Commentaries, Tyndale Press 1967, p.96.<o:p></o:p></span></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: x-small;">
<span style="font-family: Arial, Helvetica, sans-serif;">2.<span style="mso-spacerun: yes;"> </span>“Most experts on
torture and police interrogations agree that such physical abuse committed with
humiliating and degrading tactics rarely yields trustworthy evidence. You get
confessions and admissions by building rapport not by bullying, by earning
trust not by fostering hatred.” Philip Zimbardo, <i style="mso-bidi-font-style: normal;">The Lucifer Effect</i>, Rider 2009, p. 377.<o:p></o:p></span></span></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-size: x-small;">
<span style="font-family: Arial, Helvetica, sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Charles Kingsley, <i style="mso-bidi-font-style: normal;">The Water Babies</i>, Penguin Popular
Classics 1995, p. 57. Originally published in 1863, it assumed a far greater
level of language and anatomical knowledge than children’s books do today!<o:p></o:p></span></span></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<o:p><span style="font-family: Arial, Helvetica, sans-serif;">(c) Derek Williams 2017</span></o:p></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-6717514059433883422017-09-07T11:07:00.000+01:002017-09-07T11:07:23.512+01:00All fall down - the point of Adam and Eve
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0sQo5oGhp5OU_iQZ8XetTs6DN_HRpIDQjC_Da2gAyKNPvEuxQJHjWTJO67us_MbufBeCS4rUA9UaK3prD7lOCnT5I4yLNXuLWub2_hCY2qU_C0L_WQrxZ365uVq7OydxO3lMdvKxiODg/s1600/DSCF0160.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0sQo5oGhp5OU_iQZ8XetTs6DN_HRpIDQjC_Da2gAyKNPvEuxQJHjWTJO67us_MbufBeCS4rUA9UaK3prD7lOCnT5I4yLNXuLWub2_hCY2qU_C0L_WQrxZ365uVq7OydxO3lMdvKxiODg/s320/DSCF0160.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The "talking snake" was left legless in the Garden of Eden story</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">If Eve were the
only girl in the world, and Adam the only boy – where on earth did their son
Cain get his wife from? Or were the first humans incestuous? That conundrum is
an apparently decisive argument to dismiss the stories of Adam and Eve in the
Bible as having neither truth nor relevance.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">But there is
more than one way of looking at the ancient story in Genesis 2-4. First, it’s
about a specific couple with a specific role, not necessarily the first-ever
humanoids. Secondly, there are similar ancient stories from different parts of
the world. That suggests a kind of collective memory of an historic event that passed
through oral cultures that embellished or distorted it in the process. And
thirdly, when linked to the rest of Scripture, Genesis 2-4 introduces theological
teachings central to Christian faith: the chapters are more about the <i style="mso-bidi-font-style: normal;">nature</i> of human beings than their <i style="mso-bidi-font-style: normal;">origins</i>.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Not such a lonely world?</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There is no
point in insisting, as a small minority of commentators and believers do, that
everything that anthropologists and archaeologists have discovered during the
past 150 years is wrong. Interpretations of evidence may be modified as more
discoveries are made, but the evidence remains. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">We know that
there was a leap in the number of human-like creatures between 1.8 million and
800,000 years ago. There was also a rapid (in evolutionary terms) change in
their brain-size. True humans have a much larger brain than their ancestors, which
is essential for the unique human ability to reflect self-consciously and think
abstractly (and, one could add, relate personally to God). In June 2017
researchers claimed the latest evidence suggested that the earliest humans
emerged in Africa at least 300,000 years ago, and spread rapidly.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Translators are
unsure if and when “Adam” should be rendered as a proper name. This is because “Adam”
is a generic term in Hebrew for “mankind” and is related to the word for
“ground”. It associates humans with both the rest of the animal creation and
with the physical elements of the earth. The New International Version uses it
as a name in Genesis 2:20 but qualifies it with a footnote, and the New Revised
Standard Version in 4.25, long after Cain has killed Abel. Similarly “Eve”
simply means “living” and is not used by the Genesis author until 4:1. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The emphasis on
the physicality of Adam in Genesis rules out any idea of humans being pre-existent
souls (or aliens) clothed temporarily in flesh or trapped on earth. It also rules
out any idea of reincarnation. This is a major theological assertion for both
ancient and modern audiences, and was stressed by Paul in his essay on the
resurrection: “The first man was of the dust of the earth” (1 Corinthians
15:47-49).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Clearly,
though, the rest of Scripture treats Adam and Eve as actual, if representative,
persons. In Romans 5 draws the contrast between Adam’s disobedience and Jesus’ sacrificial
obedience. True humans, male and female, according to Genesis 1:27 are people
created “in God’s image”. At the very least, that means being capable of
relating to God, as the mid-20<sup><span style="font-size: x-small;">th</span></sup>century poet David Gascoyne wrote:<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span><i style="mso-bidi-font-style: normal;">Let
me remember<o:p></o:p></i></span><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>That
truly to be man is man aware of Thee<o:p></o:p></span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>And
unafraid to be. So help me God.<sup><span style="font-size: x-small;">1</span></sup></span></i><sup><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></sup><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It takes
nothing from the authority and inspiration of Scripture to suggest that God singled
out a pair of existing hominoid creatures for three purposes. (The 1950 Roman
Catholic Encyclical <i style="mso-bidi-font-style: normal;">Humanis Generis</i> suggested
“divine inflatus” – the jump from hominoid to true human in God’s image – took place
about 800,000 years ago.) One purpose was to make them aware of his existence, thereby
imprinting his image on them. The second was to make them aware of the reason
for, and boundaries of, their own existence. And the third was to initiate a family
line whose task was to spread the word of his existence and purposes. 1
Chronicles 1 traces a line from Adam to Abraham. Luke 3 traces the genealogy of
Jesus back to Adam, although Matthew 1 begins with Abraham, the “father” of the
Israelites. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">In Genesis, the
couple are located in “Eden”, which means “Paradise”. That term may relate to a
state of being as much as to a specific place, although the author sites it in the
Near East, where the rest of the Bible is set and which was one of the earliest
centres of civilisation. That reinforces the point that the Bible is a sort of
biography of a specific group of people with a specific task, not the story of
the whole race.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">And that, of
course, is how God has operated all through history: from small, obscure
beginnings the Kingdom of God is built, stone by stone. The story of God’s revelation
of himself and people’s encounters with him starts with one couple. They grew
into the Israelites who were a small tribe with a big task (see Deuteronomy
7:7-9). The twelve apostles were a dozen men of mixed ability charged with a
world-wide mission in a hostile environment (Matthew 28:19-20). The church
today is a minority community called to continue the same mission. “Unlikely”
individuals are called by God to fulfil tasks that can succeed only through humble
dependence on him (see Jeremiah 1:4-10; 2 Corinthians 12:7-10).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">For the
purposes of the biblical narrative and the subsequent stories of the
Israelites, Jesus and the Apostles, Adam and Eve were the first people to
discover who God is and what he wants. Unfortunately, they messed it up.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Did the snake really talk?<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Christians know
that God can “speak” in all kinds of ways. “Messages” can be suggested by
scenery, circumstances, events, animal behaviour (think spiders and patience)
and human antics. Prophecy may come straight to the mind but biblically some
prophetic messages were prompted by external factors (as in Jeremiah 18:1-12). Solomon
nurtured his wisdom through observing nature (1 Kings 4:33f); Job appealed to
the “message” of the animal kingdom that innocence doesn’t guarantee freedom
from suffering (Job 12:7). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Temptation can
assault us in the same way. Bible writers, Jesus and the apostles were in no
doubt that there is a sub-personal evil power in the cosmos they call Satan,
bent on attempting to neutralise anything that promotes goodness and godliness.
That it can make itself felt, and heard, through all kinds of means is just as
likely as someone “hearing” something from God.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">So when we
encounter the two “talking” animals in the Bible, we don’t have to suspend our
credulity. In each case the focus is on the message, not the messenger. Balaam’s
taking donkey (Numbers 22:28-31) is an obstinate beast that brays at him in
such a way that Balaam’s conscience is pricked; he’s clearly had the animal a
long time and there is a bond between them.<span style="mso-spacerun: yes;">
</span>He “hears” in the donkey’s complaint his unfair treatment and then realises
what the problem is. God “spoke” through the animal’s behaviour.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The snake in
the Garden of Eden is more difficult and is regarded as the mouthpiece of
Satan. Snakes (whether or not they have poison in their mouths) are loathed
throughout the world and are universal symbols of evil. They appear in the
Harry Potter stories, where the evil Lord Voldemort has a pet snake (Nagini)
and a monster serpent or Basilisk guards the Chamber of Secrets. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">To call a
person a snake is a shorthand for saying they are slippery, devious, dangerous,
and scheming. In the Bible snakes are seen by Jesus as a symbol of deception in
Matthew 23:33; and Satan is referred to as the serpent in Revelation 12:9 and
20:2. The deception of Adam and Eve by a serpent is directly mentioned in 2
Corinthians 11:3. (The tree in question is not named in Genesis and is generally
considered to have been “any” tree, not one with special powers. It was
breaking what seemed to Adam and Eve as an arbitrary rule, not eating a certain
kind of fruit, which was at the heart of God’s command not to eat its fruit.)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">A little
imagination can make sense of the account without dismissing it as fantasy. Maybe
the snake was by or in the tree, drawing her attention to it. Perhaps it was enjoying
the forbidden fruit; maybe birds were pecking at it, too, all eating it with no
apparent ill effects. Genesis 3:6 says she saw it was “good for food” – how
could she, unless a creature was eating it? Did the windfalls on the ground
smell appetising? When she picked one up was it smooth, pleasant to the touch? <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Merely looking
at something can create a craving (think cake, ice cream and chocolate adverts).
The inner voice fuelled by “the lust of the flesh, the lust of the eyes, and
the pride of life” (1 John 2:16) shouts loudly in our heads. By now, perhaps,
Eve was drooling. All her senses were being assaulted; her primal need for food
was aroused. Temptation does not usually impact itself on our minds in some
intellectual way, it attacks on several fronts at once and especially through
feelings and emotion. She could have turned away, but consciousness overwhelmed
conscience.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The serpent’s
promised “wisdom” would have been interpreted by Eve as discovering something new.
People are naturally curious – that is part of being in God’s image. We have
grown in knowledge and embarked on research and discovery by exploring and
examining God’s world, by asking “what if?” Eve’s error was to ignore the
possibility of unforeseen consequences; she did not do a risk assessment. <span style="mso-spacerun: yes;"> </span>She didn’t consider if God’s warning was like
a “thin ice” sign, to protect her from hidden dangers. By venturing ahead, she,
and Adam, gained only the hurtful personal experience of wrongdoing – what we
call guilt. In spiritual terms, the temptation was the bully’s ploy to drag
better creatures down to its infernal level.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">“The Adam and
Eve story, when imaginatively contemplated, will be found to be very
contemporary, describing the nature and effect of all sin – it separates us
from ourselves, from others, from God.”<sup><span style="font-size: x-small;">2</span></sup> The point of it is to teach
every generation that God has laid down boundaries for human conduct, and that we
are constantly tempted to push our luck and cross those boundaries. Some things
can seem good, but are in fact damaging to others if not to ourselves. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">For a
contemporary parallel much in the news at the time of writing, take the crass
commercialism in which landlords charge the “market value” for properties
because enough people can afford to rent them, yet many others cannot and are
forced into sub-standard or crowded accommodation, or forced out of some areas
(such as London) altogether. Maximising profits is a government-sponsored “good”
for all businesses not least because it boosts the Gross National Product statistics
which are seen as the chief measure of economic success. Yet people on lower incomes
often suffer as a result, and the wealth gap widens – which politicians gloss
over by appeal to “the figures”. Biblically, welfare is supposed to triumph
over wealth. It’s one reason why there were strict rules in ancient Israel about
profiteering generally, and about property ownership and leasing.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The threat of
death in Genesis 2:17 refers to the spiritual “death” of alienation from God
(as described in Isaiah 59:2). It would seem that the cunning serpent getting inside
Eve’s head twisted this to make it appear to her to refer to physical death in
3:4,5, which the fruit-eating snake had apparently avoided. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">But why should we suffer?<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Paul in the New
Testament claims that the whole human race “died” as a result of Adam and Eve’s
sin. It seems unfair that the race should suffer alienation from God because of
the failure of its first representatives. But Paul qualifies his assertion:
“Sin entered the world through one man, and death through sin, and in this way
death came to all people, <i style="mso-bidi-font-style: normal;">because all
sinned</i>” (Romans 5:12). Even the Old Testament recognised that “there is no
one on earth who is righteous, no one who does what is right and never sins”
(Ecclesiastes 7:20). James in the New Testament rules out any buck-passing or
blaming others for our own mistakes: “Each one is tempted when, by his own evil
desire, he is dragged away and enticed” (1:13)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The geneticist
and broadcaster Robert Winston sheds an interesting ray of light on “original
sin” (the inherited bias away from God). He suggests that, for example,
“cheaters develop strategies that successfully mask their dishonesty from other
members of the group [and] these abilities would tend to enter the gene pool –
ensuring that every group has a convincing liar within it.”<sup><span style="font-size: x-small;">3</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Learned
behaviours and attitudes are easily passed across groups of people and from one
generation to another. We quickly become used to living without reference to
God (the basic biblical definition of “sin”) and the habit is catching, like a
virus in the community. Western culture is now officially agnostic; God is a
matter of private concern not public interest; behavioural standards are not a
matter of divine revelation but of public acceptability. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">We can’t blame
Adam and Eve for our imperfection and our inherent alienation from God because
in their shoes we probably would have acted as they did, and in any case have
done so in different circumstances since birth. Humans are inherently
self-centred, not God-centred. We can overcome temptation (1 Corinthians 10:13)
but we remain vulnerable to misjudgement and hasty words and actions.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The story of
Adam and Eve, placed at the start of the biblical narrative, introduces us to a
simple fact: human waywardness alienates us from God and we’re all infected by
it. The rest of the Bible describes how slowly God sought to remedy the
situation, culminating in the life, death and resurrection of Jesus Christ. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Look up the references cited in the text and
mull or talk them over.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>See how Paul uses the contrast between Adam
and Jesus in Romans 5:12-21 and 1 Corinthians 15:20-28. What are the key points
he is making with regard to the human spiritual condition?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>“Truly to be man is man aware of thee and
unafraid to be”: how true do you think this is and how might it affect the way
you live and think?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Do you ever stop to ask if God might be “saying”
something through animals, events, scenes, circumstances, other people? Take
time out to meditate regularly on such things instead of rushing from one
experience or engagement to the next.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References<o:p></o:p></span></b></div>
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>David Gascoyne, “Fragments towards a <i style="mso-bidi-font-style: normal;">religio poetae</i>” in <i style="mso-bidi-font-style: normal;">Collected Poems</i>, Oxford University Press 1965, and quoted in Ruth
Etchells, <i style="mso-bidi-font-style: normal;">Unafraid to be</i>, IVP 1969,
p. 95.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Gerard Hughes, <i style="mso-bidi-font-style: normal;">God of surprises,</i> Darton, Longman and Todd 1988, p. 88.<i style="mso-bidi-font-style: normal;"> <o:p></o:p></i></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Robert Winston, <i style="mso-bidi-font-style: normal;">The human mind</i>, Bantam Press 2003, p. 298.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><o:p> </o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-23977599646912311592017-07-07T15:57:00.001+01:002017-07-07T15:57:33.422+01:00Goldilocks meets Genesis 1<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgt6nsTy8EWLCDLar7rTFRUyQ7oCEwMtizGaxDQVI37ETYcHUcLURQX10lNNzBwSl7kb29xi3WVv_n0KzsrVMt6m8HC2EnlJ4CNd9JDK81lLUnOmg7vP9zvLEJdnbcOLbm-y4P3Q7_welU/s1600/Hartland+Quay+3.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgt6nsTy8EWLCDLar7rTFRUyQ7oCEwMtizGaxDQVI37ETYcHUcLURQX10lNNzBwSl7kb29xi3WVv_n0KzsrVMt6m8HC2EnlJ4CNd9JDK81lLUnOmg7vP9zvLEJdnbcOLbm-y4P3Q7_welU/s320/Hartland+Quay+3.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">Folded rocks at Hartland Quay, Devon, </span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">suggest that the “creation” of today’s landscape </span></i><br />
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">occurred over long periods of geophysical activity.<o:p></o:p></span></i></td></tr>
</tbody></table>
<span style="font-family: "arial" , sans-serif;">No matter what
your parents, or anyone else, told you, you are not an accident. That is all
you need to remember if the arguments and assertions about Genesis 1 confuse
you. Because <i style="mso-bidi-font-style: normal;">that</i> is the heart of the
biblical teaching about creation. However, it needs some unpacking first.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">The
account of creation in Genesis 1 remains problematic for many people (and is
exacerbated because Genesis 2 appears to offer an alternative narrative). We can
be caught between two extremes: a literal six-day “creationism” and the
assertion that “science” relegates Genesis to the level of myth (at best) with
no relevance to today’s world. The debate among Christians can go further and
lead to sometimes bitter and even divisive arguments about biblical inspiration
and authority. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">However
some misunderstandings arise simply because we assume biblical writers are saying
things which they never intended. So before we examine what Genesis 1 does (and
does not) say, we need to note that Hebrew (biblical) literature in general
stems from a way of thinking that is completely different to ours. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Evocation not explanation<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The former
Chief Rabbi, Jonathan Sacks, who ought to know how the Hebrew mind works, has
written that “when the Hebrew Bible wants to explain something, it does not
articulate a theory. It tells a story.”<sup><span style="font-size: x-small;">1</span></sup> He points out that western
ways of thinking (especially since the 17<sup><span style="font-size: x-small;">th</span></sup> century) owe much to the
Greek mindset that analysed and speculated. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">By
contrast, Hebrew writers evoke images rather than offer explanations; they
assert but rarely analyse. For example, when Hebrew people looked at nature, they
didn’t try to work out why it was the way it was; they simply saw in it a
reflection of God’s character, and let that inspire their worship and inform
their theology. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Or
take the age-old problem of innocent suffering: it is never addressed as a
philosophical issue on the Bible, and no “answers” to it are offered. Instead
we see the unfortunate Job wrestling with simplistic, inadequate and downright
false “answers” to his plight. He ends up none the wiser except to realise that
God is bigger than he thought. Elsewhere, the Bible reassures us that God is
always present to support us, if not always to remedy our ills, whatever the
circumstances.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">The
same is true in the New Testament. Its authors were mostly Jews steeped in
Hebrew ways of thinking, even though the earliest documents were written in the
Greek language. Paul, for example, uses a number of word-pictures to describe
the purpose and effect of Jesus’ death on the cross. These include a sacrifice
of atonement, an example, redemption or ransom, reconciliation, rescue from
evil, and rendering the old Mosaic law redundant. But Paul never discusses how
these relate to each other. Like a well-cut diamond, New Testament statements
about Christ’s death flash different facets of truth when seen from different
angles. It was later theologians who tried (with mixed success) to fuse the
images into a coherent theory.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">The
pre-Christian Greek philosophers Plato and Aristotle both influenced the
thinking of Christian leaders from early times. Their perspective in turn
formed a basis for the “Enlightenment” of the 17<sup><span style="font-size: x-small;">th</span></sup> century from
which sprang today’s “scientific” outlook, which focuses more on fact than on
meaning. And that led many Christians to assume, wrongly, that Genesis 1 was a
factual account of how the universe came into being.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">However,
one of the most influential theologians of the early church, Augustine of
Hippo, had rejected this possibility as early as the fifth century AD. Sadly,
his strictures were forgotten even though in other matters his systematic
exposition of biblical teaching laid a foundation for much of the theology
which has shaped the church ever since.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">In
a detailed exposition of Genesis, Augustine claimed that Genesis 1 was not to
be taken literally. He upbraided Christians for talking nonsense about what was
known in his day (which was far less than what is known now) concerning the
motions of the planets and the events of the natural world. He even – long
before the idea of evolution was conceived – suggested <i style="mso-bidi-font-style: normal;">from his reading of Scripture</i> that God built in to the universe the
capacity for continuous development and change (which of course we observe in
small ways to the present day).<sup><span style="font-size: x-small;">2</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Theology not science<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_zhWb8gPEAnURzIn5TjNWuCeTQEj29kpuBl37WWe9TsSaNqZ5m2b4LN2gHixNFo2m2qAkuEX7zZRRvOr5hTElKoMdVQg6ImedJVScpKAk7kbgbHbOFx7AAG38t6WYihcqiFZfkLCTfrw/s1600/Hartland+Quay+2.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_zhWb8gPEAnURzIn5TjNWuCeTQEj29kpuBl37WWe9TsSaNqZ5m2b4LN2gHixNFo2m2qAkuEX7zZRRvOr5hTElKoMdVQg6ImedJVScpKAk7kbgbHbOFx7AAG38t6WYihcqiFZfkLCTfrw/s320/Hartland+Quay+2.JPG" width="320" /></a></div>
<span style="font-family: "arial" , sans-serif;">Genesis 1 sets
the scene for the entire biblical narrative. It is theology, never intended by
the original author to be read as science or history, but intended instead to
answer the question (which has been repeated by philosophers and scientists
ever since): why is there something rather than nothing? It’s primarily about
God.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">First,
it tells us that <b style="mso-bidi-font-weight: normal;">God is greater than the
universe</b>, and existed before it came into being. He stands outside the
universe. He is not trapped or enclosed by it, yet is present everywhere within
it. Interestingly, Augustine pointed out what now is generally accepted, that
time as we know it only began when the universe was formed (cue debate about
the nature of “eternity”). The first message of Genesis is that God is a powerful
and resourceful creator of all things. It’s a reminder that “With God, all
things are possible” (Matthew 19:26). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Secondly,
it tells us that <b style="mso-bidi-font-weight: normal;">the universe had a
definite beginning</b>. Many people (theologians included) down to the 20<sup><span style="font-size: x-small;">th</span></sup>
century believed in a “steady state” universe that, like God, had always
existed (reducing the creation account in Genesis to relate to the Earth alone).
Current understanding, based on astronomical observations, physics and maths is
that there was a “Big Bang” when the universe as it now is<sup><span style="font-size: x-small;">3</span></sup> came
into existence. The fact that this matches Genesis is interesting but no more;
the agreement is not “proof” of anything. The point is that the creation was
not a chance or accidental event, but was deliberately instigated by God. Genesis
is hinting that therefore there is a meaning and purpose to the universe.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Thirdly,
it reveals that <b style="mso-bidi-font-weight: normal;">God is orderly and
systematic</b>. Creation was carefully planned and guided, stage by stage. This
is the purpose of the narrative’s use of “days”. They have been variously
interpreted as (a) literal 24-hour periods of creation; (b) long unspecified
eras (as in Psalm 90:4 and 2 Peter 3:8); and (c) a vision revealed to the
author over a series of days (or nights). But the <i style="mso-bidi-font-style: normal;">imagery</i> they evoke is of natural, logical and above all unhurried
progress. Current understanding suggests that huge swathes of time are required
for physical and chemical processes to develop the conditions required for life
to flourish. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Elsewhere
in scripture, we discover that God remains closely involved with his creation.
He is “sustaining all things by his powerful word” (Hebrews 1:3); in him “we
live and move and have our being” (Acts 17:28). Not only does this allow for
the ongoing physical “creation” processes (volcanism, erosion, earth movements,
and so on). It also reminds us that God does not act in capricious or arbitrary
ways. Civilisation depends on the continuing regularity and reliability of
physical, biological and chemical processes. (Disrupting that order by human
intervention is fraught with danger, as the current debate about climate change
suggests.)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Fourthly,
Genesis 1 tells us that <b style="mso-bidi-font-weight: normal;">the universe was
made with people in mind</b>. They were created when everything else was ready.
They were the last to appear in the Genesis account. Scientists today talk of
the “Goldilocks Principle”: the finely-tuned structures of the sun and solar
system are “just right” for human life to exist on Earth<sup><span style="font-size: x-small;">4</span></sup>. A bit
nearer the sun (like Venus) and we’d fry. A bit further away (like Mars) and
we’d freeze. If the gravity of the sun and the rate at which hydrogen is converted
into helium (which produces the sun’s heat) varied even by a tiny fraction,
there would not have been enough time for life to develop and thrive on Earth. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Furthermore,
Genesis 1 claims that human beings were given a purpose: to develop the earth’s
potential and create a God-centred community (known as the “creation mandate”).
That is the meaning (sadly misinterpreted at various times in history) of the
words “rule over” or “have dominion over” used in some English translations.
The calling is to care for, not to exploit, God’s Earth, to treat with respect
a physical order crafted by God for good reason.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">And
finally, Genesis 1 tells us that <b style="mso-bidi-font-weight: normal;">God
created human beings “in his image”</b>. At the very least, the author is
suggesting that people alone have the conscious ability to relate to God in a
personal way. The ramifications are endless. Later biblical assertions about
God’s character (loving, caring, just, righteous and so on) remind us that
having been made in God’s image we are meant to reflect God’s nature in our
relationships. Violence (physical and verbal) and exploitation or taking
advantage of people weaker and more vulnerable than others fail to do that.
Darwin’s concept of the “survival of the fittest” in the biological world, a
tautology that is often misconstrued, is not God’s rule for human conduct. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Looked
at like this, the story of God that Genesis 1 tells is timeless. That itself
helps to reinforce the belief that the Bible, rightly interpreted in its
original context, is God’s inspired Word for all time. It does not offer an
opinion or angle on what different generations discover. It explores the truths
that lie behind any facts we might uncover. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Humility not arrogance<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">By reading
Genesis 1 as theology and nothing else, the controversies melt into
insignificance. And it is important and instructive to note the comments of
some who do not believe that their disciplines give them a right to pronounce
on theological or philosophical matters, whatever their personal beliefs. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">So
TV presenter Prof. Brian Cox writes that science cannot (and should not) answer
questions about God. “Science is concerned with answering more modest questions,
and that is the reason for its power and success. The goal of science is to explain
the observed features of the natural world … This is a humble idea; there is no
<i style="mso-bidi-font-style: normal;">a priori</i> aim to discover the reason
for the existence of our universe or to build theories of everything.”<sup><span style="font-size: x-small;">5</span></sup>
<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Another
TV presenter and scientist, Jim Al-Khalili, was quoted in an interview that he
was mystified why the physics of the universe speak the very precise language
of mathematics. “For me, not having an answer, not knowing, is fine. I would
like to think I will find the answers. [Who knows] whether I will turn to
religion later in life or have some epiphany?”<sup><span style="font-size: x-small;">6</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Almost
the final word can be left to Jonathan Sacks’ succinct summary of the different
objectives of religion and science: “Science is about explanation. Religion is
about meaning. Science analyses, religion integrates. Science breaks things
down into their component parts. Religion binds people together in
relationships of trust. Science tells us what is. Religion tells us what ought
to be. Science describes. Religion beckons, summons, calls. ... Science sees
the underlying order of the physical world. Religion hears the music beneath
the noise. Science is the conquest of ignorance. Religion is the redemption of
solitude.”<sup><span style="font-size: x-small;">7<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "arial" , sans-serif;">Which
brings us back to where we started. We are not accidental landings on the
roulette wheel of physics. We are not orphans in a limitless void which has no
meaning or purpose. Human life on Earth, almost certainly a very rare, if not
unique, development in the universe, was planned and executed by a God who is
both beyond it yet also imminent within it. The rest of the Bible expounds the
reason why, and the responsibilities such an amazing revelation imposes on
communities and individuals.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Think and talk<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Read how Psalms 8 and 104 celebrate creation
without explaining it. Use them for your own meditation and worship.<o:p></o:p></span></div>
<span style="font-family: "arial" , sans-serif;">2.<span style="mso-spacerun: yes;"> </span>God’s ongoing creative sustaining of the
physical order: Genesis 8:22; Isaiah 40: 225-26; 42:5-9; Acts 17:24-28; Hebrews
1:3.<o:p></o:p></span><br />
<span style="font-family: "arial" , sans-serif;">3.<span style="mso-spacerun: yes;"> </span>God’s care for what he made: Matthew 10:29-31.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">References<o:p></o:p></span></b></div>
<span style="font-family: "arial" , sans-serif;">1. Jonathan
Sacks, <i style="mso-bidi-font-style: normal;">The Great Partnership</i>, Hodder
& Stoughton 2011, p. 44.<o:p></o:p></span><br />
<span style="font-family: "arial" , sans-serif;">2. There are
references to Augustine’s important correctives in several modern Christian
books by authors who are both scientists and Christians who also respect the
integrity of the Bible. These include Rodney Holder, <i style="mso-bidi-font-style: normal;">Big Bang Big God</i> (Lion 2013) and Alister McGrath, <i style="mso-bidi-font-style: normal;">Inventing the Universe</i>, Hodder &
Stoughton 2015.<o:p></o:p></span><br />
<span style="font-family: "arial" , sans-serif;">3. Currently, a
number of physicists believe, on mathematical grounds, that there have been
previous universes or that there may be a number of “multiverses” existing at
the same time.<o:p></o:p></span><br />
<span style="font-family: "arial" , sans-serif;">4.<span style="mso-spacerun: yes;"> </span>In case any reader is not familiar with the
children’s story, Goldilocks found three bowls of porridge in the bears’ house:
one was too cold, one was too hot, but one was just right.<o:p></o:p></span><br />
<span style="font-family: "arial" , sans-serif;">5.<span style="mso-spacerun: yes;"> </span>Brian Cox and Andrew Cohen, <i style="mso-bidi-font-style: normal;">Human Universe</i>, William Collins 2015,
p.169.<o:p></o:p></span><br />
<span style="font-family: "arial" , sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Interview published in <i style="mso-bidi-font-style: normal;">Christianity</i> magazine, December 2015.<o:p></o:p></span><br />
<span style="font-family: "arial" , sans-serif;">7.<span style="mso-spacerun: yes;"> </span>Jonathan Sacks, <i style="mso-bidi-font-style: normal;">op.cit.</i> pp.6-7.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Future posts will explore other issues
from the early chapters of Genesis.<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">© Derek
Williams 2017<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;"><o:p> </o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;"><o:p></o:p></span></i> </div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-54498843249686744162017-05-13T14:38:00.000+01:002017-05-13T14:38:41.709+01:00Prayer is relating, not begging<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQSxg7NzioA_YAkrCCtwN1-TdgsojHICktOb7osy-A07V7vNoc3Watt6_3JlA3xfyHP78LI9jdCxjH_dGSn8NnsLEeC7xSvLhz1dybuW68o0W5I5I46VJMOXiUz8eFEcU_GgOFje3srWM/s1600/Lovelocks+crop+2.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="232" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQSxg7NzioA_YAkrCCtwN1-TdgsojHICktOb7osy-A07V7vNoc3Watt6_3JlA3xfyHP78LI9jdCxjH_dGSn8NnsLEeC7xSvLhz1dybuW68o0W5I5I46VJMOXiUz8eFEcU_GgOFje3srWM/s320/Lovelocks+crop+2.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Lovelocks in Bakewell, Derbyshire: couples use them to<br />
affirm their commitment and symbolise their relationship</td></tr>
</tbody></table>
<span style="font-family: "Arial",sans-serif;">Prayer is
always on the agenda. Many people pray, probably most often when conscious of
some personal need or confronted by news of a major national or international
tragedy. It’s a kind of natural, spiritual reflex. But a frequent and provocative
question is “Does prayer work?” The answer is either yes or no, depending on
what you mean by “work”. <o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There have been
unconvincing experiments comparing the recovery rates of people who were, or
were not, prayed for. But prayer can't be tested in a lab. It
isn’t another kind of treatment for human ills. It doesn’t “work” like that.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It certainly
doesn’t work (at least, not consistently) if it is a shopping list of
me-related requests, however laudable they are. Christians are regularly
disappointed when their prayers are not answered as they hope they will be. A
desired outcome to prayer is never guaranteed. Prayer is not a force we can
learn to manipulate in order to get what we want. God is not our personal
butler whose sole purpose is to make us comfortable and handle the difficult
logistics of daily life. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">But prayer does
work, in a different way, if we regard it as aligning ourselves with the living
God as we deal with those logistics. Prayer is consciously including God in all
we do, think and say. It is making space for God to speak, act, lead, support,
heal, empower, deliver, encourage and yes, rebuke. Prayer is nothing more or
less than relationship. Joanna Trollope, in her novel <i style="mso-bidi-font-style: normal;">The Choir</i> has a bishop declare, “There’s no need to say anything
when you pray. Just take time to look at God. And let him look at you.”<sup><span style="font-size: x-small;">1</span></sup>
<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">That’s how
friends and lovers behave, whatever circumstances they face. So Bishop Stephen
Cottrell suggests that “Prayer is the lover coming into the presence of the
beloved and saying, ‘I love you’.” He adds that in that kind of prayer God also
comes into our presence and says the same to us.<sup><span style="font-size: x-small;">2</span></sup> Prayer is “keeping
company with God”, as a fourth-century writer Clement of Alexandria put it.<sup><o:p></o:p></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Prayer at its
essence is “remaining”, or “abiding”, in Jesus’ love, which in turn determines
what we shall ask him for (John 15:7). Such requests will be more to do with
his long-term activity in the world than with our transitory wants. This kind
of prayer doesn’t come easily to western Christians; we prefer the more business-like
immediate transactions of requests and responses, after which we give God
relatively little thought as we get on with “our” lives. But they’re not ours,
of course. “You are not your own; you were bought at a price” (1 Corinthians
6:19,20).<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">As in any love-relationship,
prayer is primarily an attitude, not merely an action. Jesus called his
disciples friends, not servants (John 15:15), and the 20<sup><span style="font-size: x-small;">th</span></sup>-century
American Baptist minister and prolific writer Harry Emerson Fosdick made much
of this. In <i style="mso-bidi-font-style: normal;">The meaning of prayer</i>
(originally published in 1915 and still available) he wrote of “an overweening
desire to beg <i style="mso-bidi-font-style: normal;">things</i> from God, and a
corresponding failure to desire above all else the <i style="mso-bidi-font-style: normal;">friendship of God himself.</i>” He continued, “friendship is…a life to
be lived, habitually, persistently – and its results are cumulative with the
years. So prayer is a <i style="mso-bidi-font-style: normal;">cumulative life of
friendship with God</i>.”<sup><span style="font-size: x-small;">3</span></sup><i style="mso-bidi-font-style: normal;"> </i><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">And that does
not sit comfortably with the contemporary rush to find quick answers to a
rolling programme of needs. Friendship cannot even begin if one party is always
begging from the other and sees them as a soft touch or a means to an end.
Friendship depends on recognising the other party’s intrinsic worth and not on
the exchange of goods and services. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">When Jesus
confronted Peter after the resurrection, he didn’t rebuke the apostle for
having denied him. Nor did he ask him if he was sorry for his failure. They
were friends. Their friendship could handle Peter’s failure. So Jesus just
asked, “Simon, do you love me?” And when he received an affirmative answer, he
gave Peter more work to do (John 21:15-19). <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">That’s why the
many promises of answered prayer in Scripture are almost always in the context
of spiritual enrichment and church growth: of developing the relationship. “You
may ask for anything in my name, and I will do it,” said Jesus (John 14:14).
“In my name” is not a mantra, but a condition: it means, “in accordance with my
character and purposes.” So, for example, prayer “worked” in the early church
when Christians threw off the straightjacket of personal desires and material
possessiveness and focused on the bigger picture of building God’s Kingdom.
Then, as they prayed, “the Lord added to their number daily those who were
being saved” (Acts 2:42-47). <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">Some of the
Psalms capture this God-focused attitude within daily life that many of us find
hard to adopt. When one writer felt downcast, rejected and oppressed by
circumstances he (or she) developed a passionate longing for God himself, not
just a restoration of good fortune: “As the deer pants for streams of water, so
my soul pants for you, my God” (42:1). Prayer is thirsting for God himself, not
for what he can do. It is an active component of building a closer relationship
whatever our circumstances: “Though he slay me, yet will I hope in him” (Job
13:15).<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">This sort of prayer
changes us before it changes other people or circumstances. “To pray is to let
Jesus come into our hearts,” is how the Norwegian pastor Ole Hallesby opened
his classic book on prayer.<sup><span style="font-size: x-small;">4</span></sup> When we do that we begin to discern
what he wants to do in the world and therefore how we should act, how we should
intercede and what we should ask for. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">Then we can
become Kingdom-focused, as was the early church, so that our immediate personal
concerns for comfort and success become less significant in our minds. So when
setbacks occur, our faith doesn’t crumble; God hasn’t abandoned us, but is just
doing or allowing something we didn’t expect. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">This is not to
say that the details of daily life are of no interest to God. They are; he
loves us where we are and how we are. But it is to say that these should not be
the main focus of our “prayers”, but that prayer-as-relationship should be our
way of life. When it is, we start to pray more for others than for ourselves.
And when we do that, in some mysterious way prayer seems to enable the “wind”
of the Spirit to blow his renewing grace into both our lives and the lives of
others more effectively. That is when things “happen”. That is how prayer
“works”.<o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>What can you do to turn your prayer life into
more of a relationship of love and trust than a series of transactions?<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Paul tells us to “pray constantly” (1
Thessalonians 5:17). What steps can you take to de-clutter your mind in such a
way that God isn’t crowded out and you remain aware of his unceasing presence?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Read James 4:1-8. What can you learn from it
about attitudes to God, the world, and to prayer? <o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Look at these promises of answered prayer.
What are the conditions attached to them which prevent them from being
guarantees that we’ll always get what we want? Matthew 7:7-12; John 14:13,14;
15:7-8, 16-17; 16:23-24; James 5:13-16.<o:p></o:p></span><br />
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References<o:p></o:p></span></b></div>
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Joanna Trollope, <i style="mso-bidi-font-style: normal;">The Choir</i>, Bloomsbury 1988, p.76.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Stephen Cottrell, <i style="mso-bidi-font-style: normal;">I thirst</i>, Zondervan 2003, p.131.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Harry Emerson Fosdick, <i style="mso-bidi-font-style: normal;">The meaning of prayer,</i> Association Press 1917, pp. 23,27, his
italics.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>O. Hallesby, <i style="mso-bidi-font-style: normal;">Prayer</i>, Inter-Varsity Fellowship 1963, p.9.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;"> <o:p></o:p></span><br />
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-80817263874074399642017-03-27T14:25:00.002+01:002017-03-27T14:25:30.488+01:00Humility fertilises human growth
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivguscP9cdNbGGKcxvCHtv_Fy_Fquw12Af0gnQ9Gyo1uPUlnIQ9BnDHbUQdLmbJVpEpa9JAuHVeWoGjgNu01_BIn7p4YhDm632kFRIfPKOxBzcjl3ZuMEjNCuLDHd7Nu7LBsX5qd87VEg/s1600/Coton+tulips+2013-b.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivguscP9cdNbGGKcxvCHtv_Fy_Fquw12Af0gnQ9Gyo1uPUlnIQ9BnDHbUQdLmbJVpEpa9JAuHVeWoGjgNu01_BIn7p4YhDm632kFRIfPKOxBzcjl3ZuMEjNCuLDHd7Nu7LBsX5qd87VEg/s320/Coton+tulips+2013-b.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Plants need humus in the soil to grow; <br />
people need humility to grow spiritually</td></tr>
</tbody></table>
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<span style="font-family: "Arial",sans-serif;">Lent, during
which this is being written, is traditionally a time when we are encouraged to
adopt an attitude of humility towards our own shortcomings. Some recent comments
from leading secular figures suggest, rightly, that humility should
characterise all human life and endeavour, all the time.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>In December 2016 the scientist
Stephen Hawking pleaded for “the elites, from London to Harvard, from Cambridge
to Hollywood, to learn the lessons of the past year. To learn above all a
measure of humility.”<sup><span style="font-size: x-small;">1 </span></sup><span style="mso-tab-count: 1;"> </span>He
was writing specifically with reference to climate change (2016 was later confirmed
as the warmest year on record) and the urgent need to protect the only planet
which human beings are currently able to inhabit.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>In March 2017 an American professor
of psychology and neuroscience, Mark Leary, suggested that “the virtue of
intellectual humility should be taught in schools” because “most people tended
to be too confident that they were right”. He defined intellectual humility as “the
degree to which people accept the possibility that their beliefs and attitudes
might be wrong.”<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
report found no downsides to the virtue but acknowledged that “it is possible
that the arrogant may get further in life by the simple expedient of never
being around to take the blame for the fiascos they cause.”<sup><span style="font-size: x-small;">2</span></sup>
Humility, in other words, has a wider horizon than personal advancement but may
have a narrower outcome in terms of personal achievement.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Such humility is meant to be the
basis of scientific research – no thesis is accepted until it can be proved,
and all such proofs are subject to review and possible revision. Such humility
is the mark of true humanity. The universe and all it contains is far bigger
than our minds can conceive, so just as our lives are temporary our
understanding is approximate and our actions fallible. It is also the basis of
Christian discipleship; without humility we cannot begin to discern the
purposes of God.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Thinking big, growing small<o:p></o:p></span></b></div>
<br />
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<span style="font-family: "Arial",sans-serif;">The English
word <i style="mso-bidi-font-style: normal;">humility</i> comes from the Latin <i style="mso-bidi-font-style: normal;">humus</i> which means “fertile soil”. It is
the seedbed from which fruitful, useful lives can spring. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>“US President Theodore Roosevelt
used to go on camping trips with his friend the naturalist William Beebe. When
they had struck camp for the night, the two men used to sit and gaze up at the
stars, and in the vast expanse of the night sky used to look for the
constellation of Pegasus. Then they would locate a tiny pinprick of light next
to it, and together they would say, ‘That is the spiral galaxy in Andromeda. It
is as large as our Milky Way. It is one of a hundred million galaxies. It
consists of one hundred billion suns, each larger than our sun.’ Then Roosevelt
would say, ‘Now I think we are small enough. Let’s go to bed.’”<span style="font-size: x-small;"><sup>3</sup><o:p></o:p></span></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>The spiritual writer Thomas Merton
suggests that, contrary to popular opinion, “Humility is a virtue, not a
neurosis. It sets us free to act virtuously, to serve God and to know Him. … Humility
sets us free to do what is really good, by showing us our <i style="mso-bidi-font-style: normal;">illusions</i> and withdrawing our will from what was only an <i style="mso-bidi-font-style: normal;">apparent</i> good.”<span style="font-size: x-small;"><sup>4</sup><o:p></o:p></span></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>The 2008 Nobel Peace Prize winner, Martti
Ahtisaari, was virtually unknown outside his native Finland where he was once
President. Yet for three decades he was one of the UN’s top trouble shooters.
He was pivotal in bringing peace to Namibia, Kosovo, Indonesia and elsewhere.
The key to his diplomacy was retaining the humility of a low profile. He did
not seek credit for himself, although his work was eventually recognised
publicly. Jesus commended unsung heroes too, of course, even if their reward for
“doing the right thing” was post-mortem (see Matthew 25:31-46).<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Writing at the beginning of the 20<sup><span style="font-size: x-small;">th</span></sup>
century, the Catholic essayist G.K. Chesterton said that in the past “a man was
meant to be doubtful about himself, but undoubting about the truth; this has
been exactly reversed. Nowadays the part of a man that a man does assert is
exactly the part he ought not to assert – himself.”<sup><span style="font-size: x-small;">5</span></sup> <o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Indeed, humility can be a key to
success. The leadership guru Michael Heppell, who describes successful
entrepreneurs and leaders as having “the Edge”, found in his research that “Humility
was one characteristic of most people with the Edge and a constant search for
knowledge was another.”<sup><span style="font-size: x-small;">6<o:p></o:p></span></sup></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>So what does it look like?<o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">The growth hormone of the human spirit</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;">Without
humility, there can be no “fruit of the Spirit”: love, joy, peace, forbearance,
kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22f).
None of those virtues can co-exist with pride, self-assertion, self-satisfaction
and self-seeking.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Humility treasures service to others,
not status for itself. It cherishes obedience to God and truth rather than the obeisance
of others to feed its esteem. Humility relinquishes its own rights and relishes
the love which cares freely for others. Humility openly values others and does
not vaunt its own achievements.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Humility is the enemy of greed. Humility
asks, “do I need this?” Greed insists, “I must have this.” Humility is related
to generosity. Humility asks, “do I need this?” Generosity replies that I don’t.
Humility willingly tackles the tasks others refuse, without regret, complaint or
bitterness.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Humility listens and considers; it
does not speak or act in haste. It maintains an open mind and never jumps to
conclusions. It recognises its own shortcomings and does not draw attention to
the shortcomings of others. Humility admits its mistakes and does not attempt
to gloss over them.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Humility “does nothing out of
selfish ambition or vain conceit, Rather… it values others above itself, not
looking to its own interests but to the interests of others. It has the same mindset
as Jesus, who, being in very nature God, did not consider equality with God
something to be used to his own advantage; rather he made himself nothing by
taking the form of a servant. … He humbled himself by becoming obedient to
death, even death on a cross!” (Philippians 2:3-8, slightly altered.)<o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1. <span style="mso-spacerun: yes;"> </span>In what areas of modern life do you think
humility is most required today?<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>What can you do to model and foster it within
your own life and circles?<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Who are most likely to win God’s approval and
help? See Proverbs 3:34 (quoted in James 4:6 and 1 Peter 5:5f); Isaiah 57:15,
66:2; Luke 18:9-14.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>What does humility achieve? See Proverbs
11:2; Matthew 18:4.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>What did the apostles say about humility? See
Romans 12:3-8, 15:1-7; Ephesians 4:2; Philippians 2:1-13; Colossians 3:12;
Titus 3:2; James 3:13; 1 Peter 5:5.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">The
Guardian, </i>1 December 2016<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">The
Times</i>, 18 March 2017<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Simon Coupland, <i style="mso-bidi-font-style: normal;">Spicing up your speaking</i>, Monarch Books 2000, p. 46; the original source
is not recorded but the story is said to be adapted from John Ortberg’s <i style="mso-bidi-font-style: normal;">Dangers, Toils and Snares</i>, Multnomah
Books 1994, p. 102.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Thomas Merton, <i style="mso-bidi-font-style: normal;">Thoughts in Solitude</i>, Burns & Oates 1975, p.63.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>G.K. Chesterton, <i style="mso-bidi-font-style: normal;">Orthodoxy</i>, The Bodley Head 1908, p. 41.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Michael Heppell, <i style="mso-bidi-font-style: normal;">The Edge</i>, Hodder & Stoughton 2013, p.5.<o:p></o:p></span><br />
<br />
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">© Derek Williams 2017. This article may
be reproduced for private or small group study with full acknowledgement.<o:p></o:p></span></i></div>
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<span style="font-family: "Arial",sans-serif;"><o:p> </o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-75174226585498421682016-12-30T17:05:00.000+00:002016-12-30T17:05:22.303+00:00Hope in uncertain times
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsXHT2Z8QhYnXAS45wRKtZL7h0LFFqijiQIjg629U42aeYpPldqmCpq0rM9_6g6qIomyR7Xj0U2h1VSjADtSZbZRBsGaaKx_KgpkI8Lxq1KjD7l4POwyZv_AP1EszPPJqeMJd5ywtyR74/s1600/Foxton+rainbow+crop.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="259" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsXHT2Z8QhYnXAS45wRKtZL7h0LFFqijiQIjg629U42aeYpPldqmCpq0rM9_6g6qIomyR7Xj0U2h1VSjADtSZbZRBsGaaKx_KgpkI8Lxq1KjD7l4POwyZv_AP1EszPPJqeMJd5ywtyR74/s320/Foxton+rainbow+crop.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;">The rainbow is symbol of hope in the Bible</span></td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">As the calendar
flips from 2016 to 2017 the world seems in dire need of a fresh injection of
hope. </span><span style="font-family: "Arial",sans-serif;">There is much
uncertainty, not a little threat, and considerable suffering. But that isn’t
the whole picture. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Yes, a maverick
US president-elect ignores experts and announces policy in 140 inflammatory
characters. The UK government understandably refuses to declare its Brexit
negotiating hand but in so doing leaves its citizens fearful for an unknown
future. Russia and North Korea are becoming more bullish. Terror threats are
high. The resources of essential services are squeezed to the bone. Housing and
living costs are rising faster than incomes pushing millions of people “Just
About Managing” closer to or over the edge. Millions more starve in Yemen and
Nigeria; large areas of once bustling cities in Syria are now piles of rubble.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">But there is
also much to celebrate. There is, arguably, still more good in the world than
bad. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There would be
so much more suffering and unhappiness if it were not for the armies of
volunteers who staff and resource children’s, youth and old people’s centres
and activities; who raise funds for charities providing services the state
cannot afford; who organise food banks and credit unions; who become street
pastors, prison visitors, and the like. There are international aid and rescue
agencies clearing up the mess left by power-crazed national and tribal leaders.
And millions of ordinary people do what they can to care for their relatives
and neighbours, protect the environment and support their community.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">We should never
let the bad news overshadow the often unsung acts of peace and goodwill that
last all year long. There is reason to be hopeful even when clouds gather on
the horizon. “True hope is honest,” says Christian writer Philip Yancey. “It allows
a person to believe that even when she falls down and the worst has happened,
still she has not reached the end of the road. She can stand up and continue.”<sup><span style="font-size: x-small;">1<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Hope is not wishful thinking<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Yancey offers a
simple definition of hope. “Hope means simply the belief that something good
lies ahead. It is not the same as optimism or wishful thinking, for these imply
a denial of reality. Often, I think those of us who stand alongside suffering
people tend to confuse hope and optimism.”<sup><span style="font-size: x-small;">2<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">It is hope that
drives research to find cures for diseases, to discover more effective
technology, and to develop more nutritious strains of crops. It is hope that
inspires people to devote themselves to community service and fuels the
dedication of the caring professions and development agencies. It is hope that
fires the determination of people in difficult situations to survive against
the odds. It is hope that gets most people out of bed in the morning. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">By contrast,
the lack of hope can have devastating physical and mental consequences. We need
to see where we are going. Circumstances may be difficult but for as long as we
can see at least a short way forward we can usually cope. But when all we can
see is a long dark tunnel or an apparently dead end, despair and depression
soon set in and with them comes the sheer physical inability to fight back and
take initiatives. The person caught in poverty may find their confidence is
drained and that it is impossible to seek more or better work; their life
stagnates or even spirals downwards. The elderly person in a care home, perhaps
far from family and former friends, sees nothing to hope for except further
degeneration, and having no reason to live slowly fades away.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Hope is a
factor in the well-known placebo effect, in which a patient’s belief that (say)
a pill will cure an ailment appears to reduce their symptoms even if the pill
happens to be inert. (Doctors admit to sometimes prescribing such “drugs” to the
“worried well”, and there are concerns that clinical drug trials may not reveal
the true effects of new drugs because of the placebo effect. In one trial an
established drug (diazepam) was found to be completely ineffective when given
to post-operative patients who were not told what it was for.<sup><span style="font-size: x-small;">3</span></sup>)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Less well-known
is the hope-less “nocebo effect”, a variant of the worried well or
hypochondriac syndrome in which people can become unwell, or not recover as
they are expected to, because they have, in effect, lost hope. In a famous but
tragic case in the 1970s, a man was diagnosed with end stage liver cancer and
told he had six months to live. He died within that period but an autopsy
showed that he had only a small tumour that was not spreading. A doctor
commented, “He didn’t die from cancer, but from believing he was dying from
cancer.”<sup><span style="font-size: x-small;">4</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">This is hardly
a new discovery. Centuries before Christ, a wise man wrote, “Hope deferred
makes the heart sick, but a longing fulfilled is a tree of life” (Proverbs
13:12).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">The nature of Christian hope</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The Christian
gospel is full of hope, but not the kind which cynics may accuse it of. Christian
hope is not primarily about renewal and restoration in a perfect setting after
we die. That promise is there, but biblical hope is as much to do with this
life as it is with the next. That is because it is centred on a God who is
always active in the world and who purposes the renewal of all creation. We are
not passengers on the platform waiting for the delayed train to heaven, but
co-workers with the living God in making his world a better place – to be
people of hope who bring hope to a troubled society. We are certainly waiting
for the return of the resurrected Christ, but all the while we’re called to be making
the world and ourselves ready for the perfect makeover he will inaugurate.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">So Paul
encourages the stressed Roman Christians, “May the God of hope fill you with
all joy and peace as you trust in him, so that you may overflow with hope by the
power of the Holy Spirit” (Romans 15:13). Indeed, hope itself is bred from the experience
of living faithfully for God in trying conditions: “We know that suffering produces
perseverance; perseverance, character; and character, hope. And hope does not
put us to shame, because God’s love has been poured into our hearts through the
Holy spirit, who has been given to us” (Romans 5:3-5). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">The author of
the letter to the Hebrews describes the work of Christ to bring forgiveness, new
life and direct access to the living God as a hope which is “an anchor for the
soul, firm and secure” (Hebrews 6:19). One commentator said on this verse, “We
are moored to an immovable object”<sup><span style="font-size: x-small;">5</span></sup> – there’s hope for you! We
cannot be blown out of the water or dashed on the rocks.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">With God, there
is always a tomorrow. With God, there is always something to do and to
discover. With God, there is always help on hand (even if only to endure). With
God, there is always guidance for the future (if only to press on into the unknown).
With God, there is always love (even when I feel alone or abandoned). With God,
there is always hope – now, as well as in the longer-term future. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">And that hope
is an inspiration for living in the present. Theologian Stephen Travis
declared, “Living in hope is a life of adventure, of openness to the future
with all its hidden possibilities.”<sup><span style="font-size: x-small;">6</span></sup> Or, as Jurgen Moltmann, another
theologian, put it, “Hope disposes the believer toward change. Hope is oriented
toward what is coming tomorrow. In hope we count on the possibilities of the
future and we do not remain imprisoned in the institutions of the past.”<sup><span style="font-size: x-small;">7<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Biblically,
hope is closely related to faith (trust) in God and love (for God, and for
others), as in 1 Corinthians 13:13. “Biblical hope is never to be confused with
a feeling that things are going well, or even that thay might turn out well. It
is properly a habit of obedience. Like love and faith, hope is both received as
a free gift of God and expressed as a deliberate attitude and disposition.”<sup><span style="font-size: x-small;">8<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Maybe it’s time
to revive the old freedom song, this time in the name of Christ, and declare
that come what may, <i style="mso-bidi-font-style: normal;">we shall not be moved</i>.
More than that, <i style="mso-bidi-font-style: normal;">we shall overcome</i> by
the way we live and speak and work in the world, full of hope in the God who lives,
however much the nations rage. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1. What do
these Bible passages tell you about hope for people who are struggling? Isaiah
40:29-31; Jeremiah 29:10-14; Lamentations 3:19-24.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2. What do
these Bible passages tell us about the source, nature and purpose of hope? Romans
8:22-25; 15:4,13; 1 Thessalonians 1:3; 1 Timothy 6:17.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Hope does concern the next life as well (1
Corinthians 15:19; Colossians 1:27; 1 Thessalonians 5:8; Titus 2:11-14); how
may we keep this in balance with hope in this life? </span><br />
<span style="font-family: "Arial",sans-serif;">4. Discuss how hope can be lost and recovered, and the effect this can have on people's lives.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Philip Yancey, <i style="mso-bidi-font-style: normal;">Where is God when it hurts?</i> Zondervan 1997/2001 edn, p.211.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Op.cit. p. 210.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Michael Brooks, “Placebo Power”, in ed.
Jeremy Webb, <i style="mso-bidi-font-style: normal;">Nothing</i>, Profile Books
2013, p.59.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Helen Pitcher, “When mind attacks body”, in ed.
Webb, <i style="mso-bidi-font-style: normal;">Op.cit.</i> p.135.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>A.B. Davidson, quoted by F.F. Bruce, <i style="mso-bidi-font-style: normal;">The epistle to the Hebrews</i>, Marshall,
Morgan and Scott 1967, p.131.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">6.<span style="mso-spacerun: yes;"> </span>Stephen Travis, <i style="mso-bidi-font-style: normal;">I believe in the second coming of Jesus</i>, Hodder and Stoughton 1982,
p.214.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">7.<span style="mso-spacerun: yes;"> </span>Jurgen Moltmann, <i style="mso-bidi-font-style: normal;">Theology of hope</i>.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">8.<span style="mso-spacerun: yes;"> </span>Markus Bockmuehl, “Hope and optimism in
straightened times”, <i style="mso-bidi-font-style: normal;">Rediscovering Hope</i>,
The Bible in Transmission, Bible Society Winter 2013.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><o:p>(c) Derek Williams 2016. Material from these blogs may be reproduced for private or small group use with full acknowledgement.</o:p></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-64066120110208678412016-11-28T12:36:00.002+00:002016-11-28T12:36:30.695+00:00Truth is for living
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8DVBwBhWgaq2KO2ciWDQuJyf9IDalhXy0XzpHVo6dDTUyb5YFx7hL_Psnlngx1osRAhZsLzs5Jxsd53iTN7yOZ-ZTrMj6IX9cMZArC-8mEVZQEYqQ48t_uahyphenhyphenE63VMgBpvl18LyYwZNc/s1600/DSCF2527.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8DVBwBhWgaq2KO2ciWDQuJyf9IDalhXy0XzpHVo6dDTUyb5YFx7hL_Psnlngx1osRAhZsLzs5Jxsd53iTN7yOZ-ZTrMj6IX9cMZArC-8mEVZQEYqQ48t_uahyphenhyphenE63VMgBpvl18LyYwZNc/s320/DSCF2527.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">"In respect of things eternal life is vayn and mortal" - <br />
inscription on Lamport Hall, Northamptonshire.<br />
A reminder that truth is bigger than we think. </td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">“What is
truth?” Pontius Pilate’s cynical, rhetorical question was flung at Jesus
shortly before the Roman Governor of Judea condemned the Jewish preacher to
death, at the behest of a noisy demonstration, despite ruling that he was innocent.
It has recently taken on a fresh significance.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Oxford
Dictionaries have named “post-truth” as their word of the year for 2016. The
term means that objective facts are less influential in shaping public opinion
than emotional appeals. It suggests that “the public” is interested more in
their view of what reality should be than in what it actually is.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">It
is a development of the word popularised by US comedian, talk show host and one
of <i style="mso-bidi-font-style: normal;">Time</i> magazine’s 100 most
influential people of 2012, Stephen Colbert. For him, “truthiness” is
preferring one’s wishes to be true rather than those that are factually true.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">It
has long been the case that many newspapers, magazines and some broadcast
channels gear their coverage to the assumed interests – and prejudices – of
their audiences. It is also the case that we buy, or tune in to, the media
which conform to our established opinions. Apparently, we are less interested
than ever in being willing to have our opinions modified or even changed. What
I believe is true, <i style="mso-bidi-font-style: normal;">is</i> true. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">We
should be concerned. Public debate on complex issues is degenerating into
blinkered and emotive slogans, exaggerated or imagined threats, sweeping
generalisations, counter-assertions rather than careful answers, and personal
attacks on the integrity and motives of both protagonists and opponents. Fake
news spread on social media becomes imprinted on minds and is difficult to
delete from memories. When objectivity declines, anarchy or extremism rises. The
mob rules. And civilisations crumble.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">In
Barack Obama’s words, “It’s easy to make a vote on a complicated piece of
legislation look evil and depraved in a thirty-second commercial, it’s very
hard to explain the wisdom of that same vote in less than twenty minutes.”<sup><span style="font-size: x-small;">1</span></sup><span style="mso-spacerun: yes;"> </span>And who has 20 minutes to consider anything
these days?<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Not a new problem</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">Cultural
changes do not happen overnight and the seeds of “truthiness” and “post-truth”
thinking (if it can be called thinking) were sown long ago. In the 1960s Aldous
Huxley had already noted that the political spin machine was speeding up: “The
methods now being used to merchandise the political candidate as though he was
a deodorant, positively guarantee the electorate against ever hearing the truth
about anything.”<sup><span style="font-size: x-small;">2<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>That was the era when traditional
constraints and beliefs were being questioned widely, and increasingly
overthrown. It was a time when the ability of science to solve human problems
was being questioned. And above all the idea that “truth” is relative – what’s
true for you may not be true for me – was gaining popularity, especially with
regard to human conduct and morality. It’s hardly surprising; it’s more
comfortable to do one’s own thing than to toe party lines and do what other
people expect of us. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Christian thinker Harry Blamires
summarised it thus: “Where intellect and feeling were in conflict, where wisdom
and whim collided, it became the smart thing to reject the intellect and wisdom
because they belonged to the sphere of rule and regulation, of fixities and
demarcations, while feeling and whim inhabited the ever-changing environment of
the fluid, the environment of the Age of Aquarius.”<sup><span style="font-size: x-small;">3<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">(The
“Age of Aquarius”, thought of as the age of freedom, is an astrological
assumption made popular by the 1960s hippy movement and the song from the
musical <i style="mso-bidi-font-style: normal;">Hair</i> “This is the dawning of
the Age of Aquarius”; in fact many astrologers don’t think it begins properly
until at least the 22nd century. Ironically, the current period has also been
dubbed “the Information Age” in which more people have access to more facts
than ever before.)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">An
exponential rise in medical and scientific discoveries – think about the
boundary-pushing Large Hadron Collider – has created an assumption that “truth”
is a temporary thing, a summary of what we know now which may be disproved
later. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
ancient Athenian mentality has grown in academic circles: “All the Athenians…spent
their time doing nothing but talking about and listening to the latest ideas”
(Acts 17:21). That has its plus side, of course: it’s good to explore and learn
new things, to develop our understanding about the world, and even to challenge
some traditions. But truth also has its boundaries; it is not eternally
elastic. Some things are not true, and no volume of conspiracy theories or
Facebook “likes” can make them true.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">When
a crowd becomes infected by a false “meme”, a rumour or belief that causes a
group to act as one (usually violently in vocal terms, if not in riotous
terms), the foundations of civilisation and human decency can be shaken. Not
long after Paul’s discovery of the Athenian love of novelty he was hauled into
the huge amphitheatre in Ephesus by a howling mob stirred up by influential
business owners who saw Paul’s preaching as a threat to their profits. Luke,
the narrator, notes that “the assembly was in confusion: Some were shouting one
thing, some another. Most of the people did not even know why they were there”
(Acts 19:32). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Or,
as the 19<sup><span style="font-size: x-small;">th</span></sup> century nihilist Friedrich Nietzsche put it, “Nothing is
true, all is permitted.”<sup><span style="font-size: x-small;">4</span></sup><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Pursue truth in love<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">There are two remedies
for the potential evils emanating from a post-truth world. One is for
individuals to seek political, social and even scientific truth even if it
threatens to overturn our previously-held opinions. Cautious consideration
rather than hasty acceptance or rejection should be the hallmark of rational
humanity. Or, don’t believe that everything you read in your newspaper is
unbiased and objective.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>In practice, that means taking such
steps as:<o:p></o:p></span></div>
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Learn
to distinguish between proven fact and disputable allegation<o:p></o:p></span><br />
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Check
the facts on both sides of an argument<o:p></o:p></span><br />
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Be
measured in voicing opinions<o:p></o:p></span><br />
<span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font-size-adjust: none; font-stretch: normal; font: 7pt/normal "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Arial",sans-serif;">Don’t
jump on bandwagons and repeat allegations without checking them carefully
first.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>The second is to learn to live
truthfully, which is easier if we also recover the mindset that recognises that
some truths are eternally valid and non-negotiable. They provide a basis for
living in the world. These include the existence of a just and loving God and
the teachings and redemptive actions of Jesus Christ who <i style="mso-bidi-font-style: normal;">is</i> God’s truth embodied in human form. And they form the basis for
truth-full living.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;"><span style="mso-tab-count: 1;"> </span>Of course, there is the risk of elevating
some Christian traditions and biblical beliefs to the level of indisputable truths
or required behaviours when there may be scope for discussion. Our finite minds
cannot fully comprehend the works and wisdom of an infinite God. So even with
the scriptures in our hands, we are required to listen carefully to others.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Bishop
Lesslie Newbigin once wrote, “We are missionaries, but we are also learners,
only beginners. We do not have all the truth, but we know the way along which
truth is to be sought and found. We have to call all people to come this way
with us…”<sup><span style="font-size: x-small;">5<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">So
take some time to look at the biblical references to truth below, and resolve
to walk the way they point to. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Look at these warnings or examples of unfounded
rumours and their consequences in the Bible. 2 Kings 7:5-7; Jeremiah 51:46; Matthew
24:4-8,11,23-28; John 21:22-24. What can we learn from them and what similar
examples of false rumours, allegations or beliefs that have caused problems in
your country or local community? <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>What is the source of truth? Isaiah 45:19;
John 14:6,17; 15:26; 16:13. (Note Jesus’ frequent use of the claim “I tell you
the truth” before his pronouncements; in some Bible versions this is “verily,
verily” or “truly, truly”.)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>What is the effect of truth? Psalm 15:1-3; Proverbs
16:13; John 8:32.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>How is truth to direct our lives? Psalm 51:6;
John 4:23-24; Ephesians 4:15; 6:14; 1 John 1:6-8.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">5. <span style="mso-spacerun: yes;"> </span>How has truth been distorted or discarded down
the ages and with what effects? Jeremiah 7: 27-29; Romans 1:18-23; 2:6-8; 2
Timothy 4:3-4.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">References</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Barack Obama, <i style="mso-bidi-font-style: normal;">The audacity of hope</i>, Canongate Books 2008, p. 132.<o:p></o:p></span></div>
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Aldous Huxley, <i style="mso-bidi-font-style: normal;">Brave new world revisited</i>, Chatto & Windus 1966, p.84.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>Harry Blamires, <i style="mso-bidi-font-style: normal;">The Post-Christian mind</i>, SPCK 2001, p.8. <o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">4.<span style="mso-spacerun: yes;"> </span>Friedrich Nietzsche, <i style="mso-bidi-font-style: normal;">Thus spake Zarusthustra</i>, George Allen & Unwin 1932, p.313.<o:p></o:p></span><br />
<span style="font-family: "Arial",sans-serif;">5.<span style="mso-spacerun: yes;"> </span>Lesslie Newbigin, <i style="mso-bidi-font-style: normal;">Truth to tell</i>, Eerdmans 1991, p.34 quoted by Henry Knight, <i style="mso-bidi-font-style: normal;">A future for truth</i>, Abingdon Press 1997,
p.137.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">© Derek Williams 2016. Material may be
reproduced for personal or small group study with full acknowledgement of the
source.<o:p></o:p></span></i></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-51462658441250251552016-11-15T10:42:00.002+00:002016-11-15T10:42:49.419+00:00Tolerance is not a dirty word (nor is it the best word)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioRxtb0DHvXel6yKHC9GyAk11TL37HlqO6d1Abq36dXBIVgBu0MhbWTUf2butSZIiFyA52AqDZqPg0I17BE_1vx-UZD_AhYVABLTaBsB8NyXzjeiXJg3cguljciY_fd7TfOkQu_nDAL30/s1600/DSCF0695.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioRxtb0DHvXel6yKHC9GyAk11TL37HlqO6d1Abq36dXBIVgBu0MhbWTUf2butSZIiFyA52AqDZqPg0I17BE_1vx-UZD_AhYVABLTaBsB8NyXzjeiXJg3cguljciY_fd7TfOkQu_nDAL30/s320/DSCF0695.JPG" width="240" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">A contrast: a tree speaks of patience; <br />
a bowman of intolerance</td></tr>
</tbody></table>
<span style="font-family: "Arial",sans-serif;">Tolerance has
been in short supply this year. There are signs that intolerance – towards specific
people -groups and ideas – will continue for some time to come. The toxic
campaigns leading up to the EU referendum and the US presidential election were
marked by ruthless intolerance and intemperance, and characterised by wild and
exaggerated claims that had only a shallow foundation in truth, if that.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Yet
tolerance is a virtue prized by the liberal majority. Not long ago tolerance
was the working philosophy of all but a few people holding extremist views, used
to mean “live and let live”, “each to their own”. Now quiet acceptance of other
people has been overtaken by the noise of protest and clamour. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">“Tolerance”
has become a dirty word. In the social and political spheres, it suggests “going
soft” on border controls, employment prospects and crime. In some Christian
circles, it smacks of compromise in matters of faith and conduct, the thin end
of a wedge which, it is claimed, will lead eventually to “anything goes”. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">In
fact, you won’t find the word in most English translations of the Bible. It was
used once in the original edition of the NIV, in Romans 2:4, where Paul writes
of God’s “kindness, tolerance, and patience” (all different words in the
original Greek). In later editions this was changed to “kindness, <i style="mso-bidi-font-style: normal;">forbearance</i>, and patience”. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">It
was probably a wise alteration; “tolerance” is such a loaded word that it may
be taken to mean indifference and it misses Paul’s more restricted and nuanced
meaning. It’s a good example of how difficult it is for translators to reflect
subtle usages of words in one language which don’t have a simple equivalent in
another.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
word in Romans 2:4 (<i style="mso-bidi-font-style: normal;">chrēstos</i>) can
mean goodness, uprightness, excellence, and kindness depending on the context.
In its few New Testament occurrences it is generally translated “kindness”
although this hardly does justice to it. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Only
on one other occasion in the NIV is it translated “forbearance”. Significantly
it replaces “patience” in the list of the Spirit’s fruits in Galatians 5:22
where it’s reinforced by, and distinguished from, related words: “love, joy,
peace, <i style="mso-bidi-font-style: normal;">forbearance</i>, kindness,
goodness, faithfulness, gentleness and self-control.” <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
19th century commentator Archbishop Trench called <i style="mso-bidi-font-style: normal;">chrēstos</i> “a beautiful word for the expression of a beautiful
grace”. It was a favourite word for God’s patient kindness used by the
translators of the Septuagint (the Greek translation of the Hebrew Old
Testament).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Forbearance
is not a common word today but it does capture precisely what Paul was trying
to express. It means “restraint”, “holding back”. It’s more specific than our
general use of “tolerance” and stronger than our normal understanding of kindness
(which is being considerate and pleasant) and even of patience (keeping calm
under pressure). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">In
the Romans context, Paul is saying that God holds back from driving forward his
judgement on an errant world. It will come, but not yet. The idea lies behind
some of the other occurrences of the word or its derivatives where the English
is rendered “kindness”. Its use in Galatians suggests that Christians are to be
restrained (not repressed!) people, slow to anger and slow to speak as James
1:19 urges.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">But
there’s more. In Luke 5:39 the word is used of mellow, mature wine; from that
we can think of a forbearing person as unhurried and wise in judgement and
action. In Matthew 11:30 it’s used of a well-fitting yoke, so a person
exhibiting forbearance is comfortable in their own skin, willing to submit to
the constraints of discipleship rather than leaping on high horses every time
they or their views are offended.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">And
so God calls us to hold back from driving forward our agendas which might seem
right and good, yet which may result in pain to others. The time will come for
action, but it may not be yet. <i style="mso-bidi-font-style: normal;">That</i>
is “tolerance”; not overlooking wrong but holding back on immediate reactions,
patiently looking, working and hoping for a change of heart.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Similarly,
it means restraining our language about and reactions to situations and people
who we dislike or disapprove of. Our problem is that whatever we want, we want
it now. The world moves faster than committees. The needs are too great to dawdle
over and must be met <i style="mso-bidi-font-style: normal;">now</i>. Our voice
must be heard and that requires us (we think, wrongly) to shout louder and more
caustically than our opponents. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">The
media and the markets never sleep. We’re caught up in the infernal rush, and
drive on. Or get angry when we can’t, and are liable to lash out. But fools
rush in where angels fear to tread.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Like
the world, God never sleeps. Unlike the world, God never rushes. He forbears. He
reserves judgement. He acts when it’s appropriate, which isn’t always when we
think he should. It’s one reason why Jesus didn’t charge to the rescue as soon
as Adam and Eve disgraced themselves and were thrown out of the garden. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">It’s
why God seems in no hurry to bring the world to an end despite the evil and
destruction that desecrates it. God is waiting and seeing; so should we be.
(And his restraint has no time limit, no rule about three strikes and you’re
out. Forgive your brother 77 times, meaning without limit, Jesus said in Matthew
18:22.)<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Think
Abraham: he waited decades for his promised son, who didn’t arrive until the
old man got his centenary birthday card. Or Moses: called as an energetic young
man to be a leader of the captive Israelites, who failed to forbear and
snatched at an apparent opportunity, and then was banished abroad to become a
rural farmer for 40 years where he learned what true restraint, forbearance,
really meant. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Or
Paul: a driven man if ever there was one, called to be an apostle yet learning
forbearance by patiently working as a tentmaker and part time minister in
Turkey for 14 years before the time was right to start his church-planting travels.
<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">And
then think Judas Iscariot. He too was a driven man but he never learned forbearance.
His disclosure of Jesus’ whereabouts to the authorities was probably the climax
of a perfect storm of conflicting desires in his mind. Convinced of his own
rectitude, perhaps wanting to impress and achieve, his plan became an obsession
with its doubly fatal consequences. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Judas
couldn’t (or wouldn’t) wait. Human beings are brilliant at self-deception. We
know what we want to do. We find evidence to support it. We treat counter-evidence
sceptically, and dismiss it readily. “Praying about it” is not enough; often we
don’t really want to hear the whispered “no” or “wait”, so take the silence as
a shouted “yes”. That’s when we mess up, big time. God’s ways aren’t always our
ways.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Forbearance
requires that we step back from desires and decisions sufficiently to allow
God, over time and through other people, to transform personal obsessions into
corporate, practical wisdom. The same applies to our reactions to other
people’s misdemeanours. Our judgements are partial – we rarely understand why they
act as they do. We can’t get inside their heads. Harsh and hasty reactions do
not serve God’s purposes. They may add to people’s suffering. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">Forbearance
is imitating God and the practising caring love. It exercises restraint in word
and action. It listens carefully to people, takes on board criticism, considers
how to accommodate objectors, is willing to modify plans, and waits patiently
for God’s time to act.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: "Arial",sans-serif;">It’s
not compromise, nor is it inaction and it doesn’t prevent progress and change.
Rather it ensures that we keep in step with the God who is forbearing towards
the weaknesses and errors of fallen people. Including our own, and whose plans
span centuries, not just our lifetimes. Then we’ll be ready to speak and act in
a world that is crying out for alternative, better, ways of living. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial",sans-serif;">Think and talk</span></b><span style="font-family: "Arial",sans-serif;"><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">1.<span style="mso-spacerun: yes;"> </span>What do these passages, all using the same
Greek word mentioned above, say about God’s forbearance? Luke 6:35; Romans
11:22; Ephesians 2:7; Titus 3:4.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">2.<span style="mso-spacerun: yes;"> </span>Similarly, what do these passages say about
the forbearance which is required of us? 2 Corinthians 6:6; Galatians 5:22;
Ephesians 4:32; Colossians 3:12.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "Arial",sans-serif;">3.<span style="mso-spacerun: yes;"> </span>What situations can you think of today, in
your own situation and in the wider world, where forbearance is required?<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Arial",sans-serif;">Derek Williams latest book </span></i><span style="font-family: "Arial",sans-serif;">The Judas Trap – why people mess up (and
how to avoid joining them) <em>is published
by Instant Apostle, ISBN 978-1-909728-54-7, RRP £8.99, and is available from
Christian bookshops or </em><span style="color: black;"><em>online</em></span><em>.<o:p></o:p></em></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-14074370897525472702016-10-21T11:51:00.001+01:002016-10-21T11:52:15.578+01:00Welcome to my latest book<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFnOOA3pDtNdXiSGLR_BSURW5u-kWdBEgZQP_qH9Uo5usBmYNorEingoqDlu3aqc-vvLiZLuRAGExb33xBGVaPRbe18qW__48tcObeGzwpbiByY3pzILgzQR9pZ_ku6LT00nUg4ktCzo4/s1600/Cover+best.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFnOOA3pDtNdXiSGLR_BSURW5u-kWdBEgZQP_qH9Uo5usBmYNorEingoqDlu3aqc-vvLiZLuRAGExb33xBGVaPRbe18qW__48tcObeGzwpbiByY3pzILgzQR9pZ_ku6LT00nUg4ktCzo4/s320/Cover+best.png" width="320" /></a></div>
<span style="font-family: "arial" , sans-serif;">Over the years I have written, edited,
or contributed to a number of Christian books and publications. However, I have
produced very little for the past dozen years because, working as an official spokesperson
and bishop’s administrator for a Church of England diocese, I believed strongly
that the messenger should not become the message.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">However, those days are now behind me
and I have brought off the back burner a project which has been simmering there
for some 30 years. The figure of Judas Iscariot in the Bible is intriguing. So
little is known about him yet he played such an important – and infamous – part
in the Jesus story. And what emerges, as we consider all the possible factors
that lay behind his final, fatal actions, is that everyone is liable to mess up
in very similar ways. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Each of the factors that may have
contributed to his betrayal of Jesus’ whereabouts to the authorities are
factors which can cause any one of us to stumble.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">So I set about exploring those factors,
discovering parallel examples from the lives of famous and ordinary people, and
examining the research and the conclusions of experts in the relevant fields. And
then thinking about how to both prevent and cure the weaknesses thus exposed. The
result is <i style="mso-bidi-font-style: normal;">The Judas Trap</i>.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">I took it to a small and relatively new
British Christian commercial publisher, Instant Apostle, partly because they
could offer a swift turn-round and partly because I liked their philosophy of
largely (but obviously not entirely!) giving a platform to new authors. I also
discovered, to my surprise, that their professional thoroughness in editing and
proofreading far surpassed what (to judge from the grammatical and printing
errors one finds in many recent books) appears to be a corner-cutting trend in
publishing generally.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Below is the Foreword to the book
written by a lay Christian woman who doesn’t have a theological background. It
serves as a useful summary of what the book is. I asked her to do this because
while the book is packed full of Bible stuff and carries commendations from two
senior Anglican clergy, it’s written for thinking people like Hilary who don’t
have the theological background I’ve been privileged to amass over the years. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Below her contribution are the other
commendations and the practical details of the book for anyone who wants to buy
a print or Kindle copy.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Foreword
to <i style="mso-bidi-font-style: normal;">The Judas Trap</i><o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">The
Judas Trap</span></i><span style="font-family: "arial" , sans-serif;"> is a
fascinating challenge to us all. We are challenged to understand what made
Judas Iscariot deliver Jesus Christ to the Roman authorities, as described in
the New Testament. Judas is a very important person in the story of Jesus for Christians,
as he is considered to have "betrayed" Jesus. Judas is the person who
started the process of Jesus being crucified. So, it is important to face the challenge
that any one of us may have done exactly the same, if we found ourselves where
Judas was.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">Derek Williams gives us clear, possible
explanations for why Judas did what he did, all backed by referenced evidence
from the literature and lots of easy to read examples, both historical and
contemporary. He has done a thorough job of investigating his topic of <i style="mso-bidi-font-style: normal;">The Judas Trap</i>. Maybe the reasons Judas
did what he did can apply to all of us. We are challenged to think how we might
be at risk of falling into one of the same traps, even 2000 years later.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">The explanations use theories from many
disciplines: psychology, sociology, economics, ethics, and more. Derek uses the
evidence well. He uses it to support his proposed possible explanations of
Judas' behaviour. Each chapter addresses a single possible explanation,
starting with a clear, brief summary of what is in the chapter (what an invaluable
aspect of this book), an apposite quotation, a description of the
"trap" factor to be discussed, then the evidence and anecdote. But
there is more.<span style="mso-spacerun: yes;"> </span>Each chapter then
challenges the reader on whether we may fall into this specific trap, and then
gives practical suggestions on what to do now to avoid doing that. Perfect! <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">We are led through the process of
thinking how awful it was for Judas to do that; how, maybe, there was a reason
why he did it; well, maybe, we sometimes behave a bit like that, too; but
here's how we can avoid doing it any more. Phew!<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , sans-serif;">This book challenges the reader to
think. However, it is easy to read, well signposted and very engaging. You may
want to read it one chapter at a time and have a pause between chapters to
think. I suggest your thinking will be interesting. You will have been
charmingly, gently challenged. Do accept the challenge and see where this
excellent book takes you.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , sans-serif;">Dr
Hilary Hearnshaw<o:p></o:p></span></b></div>
<i style="mso-bidi-font-style: normal;"><span style="font-family: "arial" , sans-serif;">Associate
Professor Emeritus of Clinical Care, University of Warwick </span></i><i style="mso-bidi-font-style: normal;"><span style="font-size: 10pt; line-height: 115%;"><o:p></o:p></span></i><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;">What reviewers say:<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;">“I
highly commend this refreshing and engaging book in which Derek Williams uses
Judas Iscariot, that unfortunate icon of betrayal, to challenge us to a better
understanding of ourselves and more generous consideration of others. Williams’
accessible style, richly combining Christian reflection with telling historical
and contemporary references, provides a realistic yet encouraging view of
humanity, leading us to more gracious living.”<o:p></o:p></span></div>
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;">The Venerable Richard Brand,</span></b><span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;"> <i style="mso-bidi-font-style: normal;">Archdeacon of Winchester</i><o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;">“Here
is practical wisdom on how to protect against our in-built tendency to go
wrong. Derek Williams is readable, thoughtful, brave, startling, challenging,
encouraging: take this book seriously, and you will grow as a disciple of Jesus
Christ. I recommend it highly.”<o:p></o:p></span></div>
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;">The Rt Revd Donald Allister,</span></b><span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;"> <i style="mso-bidi-font-style: normal;">Bishop of Peterborough<o:p></o:p></i></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;">Details of <i style="mso-bidi-font-style: normal;">The
Judas Trap</i><o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;">The Judas Trap – <i style="mso-bidi-font-style: normal;">why
people mess up (and how to avoid joining them)</i></span></b><span lang="EN-US" style="font-family: "arial" , sans-serif; mso-ansi-language: EN-US;"> by Derek
Williams is published by Instant Apostle and is available from 21<sup><span style="font-size: x-small;">st</span></sup>
October 2016 at Christian bookshops, bookstores and on-line retailers. ISBN: 978-1-909728-54-7.
Non-fiction. Paperback 192pp £8.99. For Kindle readers, see </span><span style="font-family: "arial" , sans-serif;"><a href="https://www.amazon.co.uk/Judas-Trap-People-Avoid-Joining/dp/1909728543/ref=sr_1_1?ie=UTF8&qid=1476433262&sr=8-1&keywords=judas+trap"><i style="mso-bidi-font-style: normal;"><span style="color: blue;">online</span></i></a><i style="mso-bidi-font-style: normal;">.<o:p></o:p></i></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">For review copies and media enquiries contact Manoj: </span><a href="mailto:info@instantapostle.com"><span style="color: blue; font-family: "arial" , "helvetica" , sans-serif;">info@instantapostle.com</span></a> <span lang="EN-US"><o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<o:p><span style="font-family: "calibri";"> </span></o:p></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-1099112163808281972016-09-06T14:27:00.001+01:002016-09-06T14:27:12.688+01:00The spiritual world of 'Alice'<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiD0LUA7hKhXFh8Jg66dLGBjtpmc2t3WD8oBf7QwH_W9rlGFZS1aw6-NGwm3GhYwVrcnKn18Os_AAGgBR6EpG7lcrNvJso7bewqZBmnA9tyiPafNsdH8nwakzSJAC3kkjp5HKjSSBUnRQE/s1600/Frog+2+Lyveden+Mar+11.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiD0LUA7hKhXFh8Jg66dLGBjtpmc2t3WD8oBf7QwH_W9rlGFZS1aw6-NGwm3GhYwVrcnKn18Os_AAGgBR6EpG7lcrNvJso7bewqZBmnA9tyiPafNsdH8nwakzSJAC3kkjp5HKjSSBUnRQE/s320/Frog+2+Lyveden+Mar+11.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">'If men could not distinguish between frogs and kings,<br />
fairy stories about frog-kings would not have arisen' (Tolkien)</td></tr>
</tbody></table>
<span style="font-family: Calibri;">Since human beings first walked on the earth, they have told
stories. Long before writing was invented, wall art and oral stories
entertained people, conveyed ideas about existence and passed to other
generations the traditions, values and beliefs of the family or tribe. The
Bible is packed with stories, to convey truths that are too big for cold
conceptual statements.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Today, we tend to treat stories
as escapism, but while they should entertain us, they serve a bigger purpose
than that. They can also make us think. We see different characters reacting to
situations in ways that we might approve, or disapprove, and we wonder how we
would fare in similar circumstances. <o:p></o:p></span></div>
<span style="font-family: Calibri;">Stories feed our imagination,
stimulate our mind, illuminate the world, introduce us to fresh ideas and
outlooks, and enable us mentally to encounter the kinds of people and
situations we could never hope to meet in reality. Storytellers don’t usually
set out to teach something (didactic novels are usually contrived or boring),
but their imaginations reflect and illustrate their view of the world and its
challenges. <o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">For Leo Tolstoy, the great
Russian novelist, the storyteller at their best should provide ‘a clear,
definite and fresh view of the universe’. To the American novelist Henry James,
the storyteller is a ‘“watcher at the window” whose consciousness works on all it
sees and presents to us its own version of reality’.<sup><span style="font-size: x-small;">1</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Recent research by Toronto
University Professor Keith Oatley suggests that stories can improve our empathy
with others. ‘<span lang="EN" style="mso-ansi-language: EN;">Fiction can be thought
of as a form of consciousness of selves and others that can be passed from an
author to a reader or spectator, and can be internalized to augment everyday
cognition,’ he suggests.<sup><span style="font-size: x-small;">2</span></sup> </span>That may be asking too much of
‘airport novels’ – the chunky romances or action adventures we take to while
away the hours on holiday. But it’s not too much to ask of others. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">C.S. Lewis’s Narnia stories have
charmed several generations and which begin with the strongly Christian themes
of the conquest of evil through death and resurrection. He claimed that fantasy
stories about animals led him ‘back to the real world with a renewed
understanding of it because the story presented such realities as “food,
exercise, friendship, the face of nature, even (in a sense) religion….The whole
story, paradoxically enough, strengthens our relish for real life. The
excursion into the preposterous sends us back with renewed pleasure to the
actual.”’<sup><span style="font-size: x-small;">3<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">J.R.R Tolkien, the creator of <i style="mso-bidi-font-style: normal;">Lord of the Rings</i> wrote that the best
fairy stories deal largely ‘with simple or fundamental things’.<sup><span style="font-size: x-small;">4</span></sup> In
another essay he wrote that ‘creative Fantasy is founded upon…a recognition of
fact, but not a slavery to it. So upon logic was founded the nonsense that
displays itself in the tales and rhymes of Lewis Carroll. If men really could
not distinguish between frogs and kings, fairy stories about frog-kings would
not have arisen.’<sup><span style="font-size: x-small;">5</span></sup> So let’s look at the (allegedly) children’s
stories about ‘Alice’.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;">Alice in Bible land<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Lewis Carroll, the 19<sup><span style="font-size: x-small;">th</span></sup>-century author of <i style="mso-bidi-font-style: normal;">Alice’s Adventures in Wonderland </i>and <i style="mso-bidi-font-style: normal;">Through the Looking Glass</i>, was no fool.
He was clever and talented. His real name was the Revd Charles Lutwidge
Dodgson. He wrote the Alice books initially to amuse the daughters of the Dean
of Christ Church, Oxford, where Dodgson was an accomplished lecturer in
mathematics. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">He wrote other ‘nonsense’ stories
and poems such as ‘The hunting of the Snark’ but also published several
important academic papers on maths and logic. He wrote on broad philosophical
and religious issues, too, was a proficient musician and entertainer, an inventor,
and a noted portrait photographer. He was an ordained Church of England deacon
and referred to his deep Christian faith in his diaries and letters.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Having been brought up in a
parsonage in the Anglo-Catholic (high church) tradition, which was also
espoused at Christ Church, it is possible that he was never fully comfortable
with its emphasis on ceremonial and preferred a simpler evangelical faith. This
may explain why he was never ordained as a priest, although he used a speech
impediment as his stated reason.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">He wrote to a friend, ‘Most
assuredly I accept to the full the doctrines you refer to – that Christ died to
save us, that we have no other way of salvation open to us but through his
death, and that it is by faith in Him, and through no merit of ours, that we
are reconciled to God; and most assuredly I<span style="mso-spacerun: yes;">
</span>can cordially say, “I owe all to Him who loved me, and died on the Cross
of Calvary.”’<sup><span style="font-size: x-small;">6</span></sup><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">So it’s not impossible to regard
the Alice books as more than the strange fantasies of a diffident and
self-conscious academic. Indeed, they have long been regarded as satirical, and
he was a contemporary of other fantasy writers at a time when the genre was
becoming a popular vehicle for stories with a moral. Among them was George
MacDonald, his friend and mentor, who was also a major literary influence on
J.R. Tolkien (<i style="mso-bidi-font-style: normal;">Lord of the Rings</i>) and
C.S. Lewis (the Narnia stories). Charles Kingsley, another Anglican minister,
was also a contemporary, with his moralistic fantasy <i style="mso-bidi-font-style: normal;">The water babies</i>.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">The Alice stories are full of
clever puns, word plays and allusions to writers and ideas some of which would
have been beyond the comprehension of even a well-educated seven year old (the
age of Alice in the books) in Victorian England. <i style="mso-bidi-font-style: normal;">Through the Looking Glass</i> is based loosely on a series of chess
moves, which the author summarises at the start of the book (although he cheats
with the order of play).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">The Wonderland adventures begin
with Alice shrinking in size in order to get through a door at the base of the
rabbit hole. One of Jesus’ sayings was, ‘Make every effort to enter through the
narrow door because many, I tell you, will try to enter and will not be able
to’ (Luke 13:24).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Entry into Looking Glass World is
through a mirror. St Paul noted his own limited understanding of God: ‘For now
we see only a reflection,<span style="mso-spacerun: yes;"> </span>as in a
mirror, then we shall see face to face. Now I know in part; then I shall know fully,
even as I am fully known’ (1 Corinthians 13:12). But there’s more, softer,
allusions to theology and philosophy.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;">Alice becomes an
allusion<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Beyond the looking glass, Alice discovered a very strange
world. To begin with, everything was back to front. She soon got used to that,
except when trying to cut a cake. The cake had to be eaten before it could be
cut. There’s a lot in Christian faith that’s back to front as far as
conventional wisdom is concerned, like valuing giving before getting.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Once she got her bearings, she
realised the creatures she met viewed her very differently to how she viewed
herself. To the gossipy flowers, she was just another plant with peculiar
petals whose looks and views existed only for the onlookers to pass judgement
on. They are the embodiment of today’s gossips on street corners, school
playgrounds, social media, reality TV programmes and in magazines and
newspapers. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">To the shop-keeping sheep, with
its limited experience of the world, she was a goose, the only category of
creature it could conceive that walked on two legs and flapped its arms. We’re
very fond of categorising people according to our knowledge, not according to
their real selves. Humpty Dumpty thought she looked just like all the other
humans. We often fail (or refuse) to see that people are different: ‘Men!
They’re all the same!’ Actually, they’re not. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">As for the unicorn, he didn’t
believe she existed at all. Most of us have encountered unicorns. They inhabit
some government departments, commercial call centres and web system algorithms.
These unicorns tend to regard people as a homogenous mass and not as a varied
collection of individuals. They tend not to regard disembodied voices or
electronic keystrokes as emanating from living humans with feelings and needs,
but just as a number to be crunched or a case to be unpacked. They’re trapped
in a mythical database. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Then there was the small matter
of the Red King’s dream. Was it Alice who was dreaming about Looking Glass
World? Or was she just a figure in the Red King’s dream, so that when he woke
up she would disappear, just as Tweedledum and Tweedledee so confidently
predicted?<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">That of course is a long-standing
and deep philosophical question. Do we really exist at all?<span style="mso-spacerun: yes;"> </span>Is what I perceive actually real, or just a
freak combination of neurological sensations? Or is someone else (a god,
perhaps) imagining it all, or controlling a game in which we’re just helpless
players? Are there, as some physicists are now suggesting seriously in ideas
once restricted to sci-fi books and films, parallel universes in which we or
our doubles live differently? <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Besides, in Wonderland, Alice considers
(more than once) who she really is. As she seems to change with alarming
frequency, she asks, ‘If I’m not the same, the next question is, Who in the
world am I? Ah, <i style="mso-bidi-font-style: normal;">that’s</i> the great
puzzle!’ Let’s face it, each of us is a different person in different
situations. (If you doubt it, just think how you live at home compared with how
you operate at work.) The question of personal identity has become even more
acute in our impersonal clockwork society than it was in Carroll’s era when the
industrial revolution and scientific discoveries were taking off.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Of course, each reader will see
in a story something different, but if we gloss over the allusions we can be
missing a point. They illustrate – they simply show, without the author having
to describe – an important and unique part of being human. We have an
imagination and we can roam way beyond the confines of our bodies without ever
leaving our minds. So far as we know, no other creature can do that. And that
mental agility is closely related to our spiritual faculties.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-indent: 36pt;">
<span style="font-family: Calibri;">Leland Ryken, a former English
Professor at Wheaton College in America, suggested that ‘My conviction as a Christian
is that to explore the world of imaginative literature is to explore part of
God’s created reality…. Studying that world will tell us things that are just
as crucial to human well-being and to God’s glory as an exploration of the
physical world around us is.’<sup><span style="font-size: x-small;">7<o:p></o:p></span></sup></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;"><b style="mso-bidi-font-weight: normal;">Think and talk</b><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">1. Why did Jesus tell stories? See Matthew 13:10-17 and ask
what is he really saying about human imagination and the nature of spiritual
truth. Is he deliberately misleading some people, or being deliberately
obscure, or do his words mean something else more profound about human nature?<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">2. Why do you think the author of Judges spent so long on
the trivial pursuits of the tribal leader (and rogue) Samson? See Judges 13-16.
Note also the general introduction to the book in Judges 2:6-23.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">3.<span style="mso-spacerun: yes;"> </span>Read Romans 15:1-7.
What sort of things can we expect to learn from past events about God, about
human nature and human behaviour?<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">4. When did you last read a story (of any kind) and discover
thought-provoking ideas and insights? Share them with your friends and find out
what they have learned from stories too.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;"><span style="font-size: x-small;">References<o:p></o:p></span></span></b></div>
<span style="font-size: x-small;">
<span style="font-family: Calibri;">1. Miriam Allott, <i style="mso-bidi-font-style: normal;">Novelists
on the novel</i>, Routledge and Kegan Paul, 1965, pp. 116, 131.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: Calibri;">2. <span lang="EN" style="mso-ansi-language: EN;">Keith Oatley,
‘Fiction: Simulation of Social Worlds’, <i style="mso-bidi-font-style: normal;">Trends
in Cognitive Sciences</i>, Volume 20, Issue 8, pp.618–628, August 2016.<o:p></o:p></span></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: Calibri;">3. Leland Ryken, <i style="mso-bidi-font-style: normal;">Triumphs
of the imagination</i>, InterVarsity Press 1975, p.96. He is quoting Lewis ‘On
stories’ in <i style="mso-bidi-font-style: normal;">Essays presented to Charles
Williams</i>.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: Calibri;">4. Quoted by Ryken, <i style="mso-bidi-font-style: normal;">Op.Cit.</i><o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: Calibri;">5. J.R.R. Tolkien, <i style="mso-bidi-font-style: normal;">Tree
and Leaf</i>, Unwin Books 1966, p. 50.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: Calibri;">6. Stuart Dodgson Collingwood, <i style="mso-bidi-font-style: normal;">The life and letters of Lewis Carroll,</i> T. Fisher Unwin 1898. It is
cited in the Wikipaedia entry on Dodgson.<o:p></o:p></span></span><br />
<span style="font-size: x-small;">
<span style="font-family: Calibri;">7. Ryken, <i style="mso-bidi-font-style: normal;">Op.Cit.</i>
p.77.<o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;"><strong>© Derek Williams 2016. Material in this post is part of a
book in preparation and should not be reproduced in part or whole without the
author’s permission.<o:p></o:p></strong></span></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-53991648894701941292016-08-16T12:14:00.002+01:002016-08-16T12:14:45.827+01:00Mind your language!
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjg7B9TPSiv6i6Iu8aRppiUj7iMmvJc2PyxflypZgUgmvgCg78Aik5WXXhajqRsy2dlkcxjy-GhQwn-qV3ZGVwN1d_HJ6r2TwyYQKiFJpXQeILuTyDuClGu5IpWAk02mpucX0E8_uCP6K4/s1600/Paralympic+flame+close.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="248" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjg7B9TPSiv6i6Iu8aRppiUj7iMmvJc2PyxflypZgUgmvgCg78Aik5WXXhajqRsy2dlkcxjy-GhQwn-qV3ZGVwN1d_HJ6r2TwyYQKiFJpXQeILuTyDuClGu5IpWAk02mpucX0E8_uCP6K4/s320/Paralympic+flame+close.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The tongue is like a fire, says James. <br />
(Paralympic flame at London 2012</td></tr>
</tbody></table>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">The good news is that the UK police are setting up a new
unit to deal with on-line hate crime by “trolls”. The bad news is that barely a
week goes by without some widely-publicised example of extreme trolling in
social media. People – often anonymously – post hate-filled messages, or start
false rumours, aimed at public figures or others they dislike. Trolling forms a
part of bullying in school, college and work-place. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Beyond social media, politicians are famed for their
insulting, almost incriminating, gaffes made on the record. Among the most
recent was US Republican politician Mike Folk’s tweet that Hilary Clinton
should be “hung on the Mall in Washington”. He later denied that it was a death
threat, as did presidential hopeful Donald Trump when he told the US gun lobby
“they knew what to do” to defeat Clinton. He said he meant “at the polls” but
the innuendo was either deliberate or the mark of a thoughtless and very
unstatesman-like rabble-rouser. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">When arguments become passionate, people frequently resort
to <i style="mso-bidi-font-style: normal;">ad hominem</i> statements . ‘Ad
hominem’ is Latin for ‘against the person’. It accuses someone of hypocrisy or
ridicules their opinions, not by countering their argument with facts but by
deriding the person. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Combine that with sweeping generalisations and you hear
whole groups of people being written off as sub-human. The British MP who
called refugees “cockroaches” clearly is unable to imagine what it must be like
living in a city where many dwellings are reduced to rubble, food is scarce,
services are cut off and civilian hospitals are being bombed or shelled. Would
she stay somewhere like that?<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Facts don’t come into it. That was noticeably the case
during the bad-tempered EU referendum campaign in 2016. Extreme negativism is
easy to employ and hard to resist. But often it has the effect only of
reinforcing the feel-good factor of the speaker and their supporters. Thus it
panders to pride, and excuses us from the more difficult task of engaging
creatively and positively with whatever issues are at stake. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">It’s a cheap form of rabble rousing that adds nothing to the
sum of human knowledge or the growth of human understanding. It clouds the
truth rather than unveiling it. It obscures the fact that the uniqueness of the
human race is our ability to reason and to empathise, to think and feel our way
into other peoples’ points of view. That’s something trolls just don’t get.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">As US President Barack Obama explains, ‘It’s easy to make a
vote on a complicated piece of legislation look evil and depraved in a
thirty-second commercial, it’s very hard to explain the wisdom of that same
vote in less than twenty minutes.’<sup><span style="font-size: x-small;">1</span></sup> That’s a sad commentary on civic
and political processes, but not an excuse for verbal abuse.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">The hurt caused to victims of verbal abuse and their
families is well documented. The pain can be worse and longer-lasting than
physical abuse. It can be debilitating and lead to lost confidence. Several
people commit suicide every year because of online bullying. People accused of
crimes for which there is no evidence have their reputations permanently
tarnished, their careers damaged. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Looking on, we like to think that there’s no smoke without
fire. More often, though, it’s a case of smoke and mirrors, of often malicious
deception or distortion, stemming perhaps from anger, hatred or jealousy, or
the perverse desire of someone who feels good by exercising power over someone
famous or popular. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;">Speech is central to
discipleship<o:p></o:p></span></b></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">It’s not a new problem. There’s far more attention paid to
the way we speak to and about people in the Bible than we might imagine. In
fact, to Jesus and the apostles, it was a central part of Christian
discipleship. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Jesus condemned abusive anger, likening it to murder. “You
have heard that it was said to the people long ago, ‘Do not murder, and anyone
who murders will be subject to judgment.’ But I tell you that anyone who is
angry with his brother will be subject to judgment. Again, anyone who says to
his brother, ‘Raca’ [a term of abuse, roughly ‘dumb idiot’], is answerable to
the Sanhedrin [in effect, to God, the highest court]. But anyone who says, ‘You
fool!’ [a term of contempt] will be in danger of hell fire” (Matthew 5:21-22). <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Jesus highlights the psychological link between anger,
hatred and murder. He’s saying that treating someone as contemptible is wrong
whether it’s done with words or a weapon. It achieves nothing, except to
bolster our inflated sense of superiority and to perpetuate the cycle of
hatred. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">The Apostle James explains why it’s so serious. “With the
tongue we praise our Lord and Father, and with it we curse people, who have
been made in God’s likeness. My brothers this should not be” (James 3:9-10). The
victims of our verbal tirades, like us, are<span style="mso-bidi-font-weight: bold;"> made in God’s image and therefore deserve the same respect as we hope to
receive ourselves. They are</span> precious people loved by God despite their
imperfections, just as we are. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">Paul reinforces the command not to slander people with a
positive alternative. “Don’t let any unwholesome talk come out of your mouths
but only what is helpful for building others up according to their needs, that
it may benefit those who listen,” he says – and note that “unwholesome talk” is
anything negative, anything not conducive to well-being, rather than merely “bad
language”. It grieves the Holy Spirit, he adds, thus hindering the speaker’s
relationship with and service for God.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">He goes on, “Get rid of bitterness, rage, anger, brawling,
and slander. Be kind and compassionate to one another, forgiving each other,
just as in Christ God forgave you” (Ephesians 4:29-31). God slanders no-one, so
neither should we. God is kind and compassionate towards us, so we have no
right to be unkind or inconsiderate to others.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">But we still love to set others right and exert our alleged
superiority. Martin Laird, a writer on prayer, observes that: ‘The jaws of our
convictions lock so tightly around people that we actually think we know what
life is like for them, what they really ought to do or think, as though we know
their innermost hearts, as though we know only what God knows.’<sup><span style="font-size: x-small;">2</span></sup> <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">That is why praying for people who offend us is likely to be
more productive for everyone than slagging them off behind their backs (or to
their faces). But before we leave this, note how subtle our verbal sins can be.
A study by Cambridge University Press of newspaper articles covering the 2016
Olympics has shown that “women’s personal lives are far more likely to be
picked up on than their athletic prowess”<sup><span style="font-size: x-small;">3</span></sup>. Freud had a point when
he suggested that our words betray our true inner thoughts and interests (echoing
Jesus, in fact, if you look at Mark 7:20-23).<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">So here’s some tips for controlling your tongue which, James
says, is like a spark that can set off a forest fire. <o:p></o:p></span></div>
<br />
<ul style="margin-top: 0cm;" type="disc">
<li class="MsoNormal" style="margin: 0cm 0cm 0pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Recognise your “opponent”
is human too.<o:p></o:p></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 0pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Don’t react immediately. <o:p></o:p></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 0pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Don’t return like with
like. <o:p></o:p></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 0pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Sleep on a response before
sending it.<o:p></o:p></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 0pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Don’t re-tweet or ‘like’ a
claim about someone: you don’t know it’s true.<o:p></o:p></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 0pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Walk away (literally) from
a situation that is getting out of hand.<o:p></o:p></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 0pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Do a Bible study on the
uses and abuses of the human tongue (below).<o:p></o:p></span></li>
</ul>
<span style="font-family: Calibri;"><b style="mso-bidi-font-weight: normal;">Think and talk</b><o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">1.<span style="mso-spacerun: yes;"> </span>Look at Psalm 5,
said by some to be one of at least 20 attributed to David in which his “enemies”
are gossips and slanderers rather than military opponents. What form do the
attacks take? (vv. 5,6,9,10)? What is his reaction (vv. 1-3, 7-8,11-12)? <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">2.<span style="mso-spacerun: yes;"> </span>What is wrong with
slagging people off and why should we avoid it? See<span style="mso-spacerun: yes;"> </span>Psalm 15:1-3; Psalm 50:16-21; Colossians
3:8-10; James 3:9-10, 4:11-12.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">3.<span style="mso-spacerun: yes;"> </span>What is the
ultimate source of vitriolic abuse and what should we do about it? Mark
7:20-23; Ephesians 5:1-2, 8-9, 15-21; Colossians 4:5-6.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">4. <span style="mso-spacerun: yes;"> </span>How should we
respond to verbal abuse? Proverbs 15:1; Isaiah 53:7 (cf. Mark 14:61, 15:5, Luke
23:9); Romans 12: 17-21; 1 Corinthians 4:12-13.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;">References<o:p></o:p></span></b></div>
<span style="font-family: Calibri;">1. <span style="mso-spacerun: yes;"> </span>Barak Obama, <i style="mso-bidi-font-style: normal;">The audacity of hope</i>, Canongate Books
2008, p.132.<o:p></o:p></span><br />
<span style="font-family: Calibri;">2.<span style="mso-spacerun: yes;"> </span>Martin Laird, <i style="mso-bidi-font-style: normal;">Into the silent land</i>, Darton, Longman
and Todd 2006, p. 124.<o:p></o:p></span><br />
<span style="font-family: Calibri;">3.<span style="mso-spacerun: yes;"> </span>Reported in <i style="mso-bidi-font-style: normal;">i </i>2 August 2016.<o:p></o:p></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;"><i style="mso-bidi-font-style: normal;">This post is based on
material from </i><b style="mso-bidi-font-weight: normal;">The Judas Trap – why
people mess up and how to avoid joining them</b> <i style="mso-bidi-font-style: normal;">written by Derek Williams and to be published by Instant Apostle on 21
October 2016 (ISBN 978-1-909728-54-7). <o:p></o:p></i></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: Calibri;">© Derek Williams 2016. Material may be copied for personal
and small group purposes with full acknowledgement.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<o:p><span style="font-family: Calibri;"> </span></o:p></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<o:p><span style="font-family: Calibri;"> </span></o:p></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<o:p><span style="font-family: Calibri;"> </span></o:p></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<o:p><span style="font-family: Calibri;"> </span></o:p></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0tag:blogger.com,1999:blog-1211521479938793263.post-79250606209305820272016-06-24T14:11:00.001+01:002016-06-24T14:11:45.759+01:00Who dares to kiss the frog? A call for peaceful transformation<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg08uQ0tCyxD587KtcGEEoqBFYue7X6K15HeWbFGIEX2gBZ_EmS2Dj7yBtsOeXep1QU5rabyZ9tbg5hjkSFg7ajvWsAV9-JrdI_5glXxz5uNoRjB7cDFs0RT37AQick6m6lK3GLfzbY578/s1600/Frog+2+Lyveden+Mar+11.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg08uQ0tCyxD587KtcGEEoqBFYue7X6K15HeWbFGIEX2gBZ_EmS2Dj7yBtsOeXep1QU5rabyZ9tbg5hjkSFg7ajvWsAV9-JrdI_5glXxz5uNoRjB7cDFs0RT37AQick6m6lK3GLfzbY578/s320/Frog+2+Lyveden+Mar+11.JPG" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">When the princess kissed the frog it turned into a prince</td></tr>
</tbody></table>
<span style="font-family: "arial" , "helvetica" , sans-serif;">I grew up by the seaside and every summer the Punch and Judy
cabin would appear on the beach and enthral groups of children with outlandish
puppet action. Punch and Judy has all but disappeared now not least because we
rightly consider wife-beating to be an inappropriate topic for children’s – indeed
also adults’ – entertainment. <o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">Unfortunately, the legacy of Mr Punch has lived on in
political debate and social media. The referendum campaign was for many people
a new low point in national life – marked by sometimes vicious and hysterical
accusations, claims and counter-claims many of which were by the very nature of
the issue speculative and thus subject to exaggeration and over-simplification.
Many people have voiced their concern at the depths to which the tone of the
debate sank.<o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">The brutal murder of MP Jo Cox for her views – and the
subsequent reminder that numerous MPs have received threats of various kinds – was
an additional grim reminder that we are becoming a less patient and more
polarised society. Slogan shouting and direct action has replaced considerate
and balanced discussion. The outpouring of sympathy for Jo Cox’s husband
Brendan and their children was touching; dare one hope that it might be more
than a temporary reaction and lead instead to a popular rebuttal of Punch and
Judy politics – which Jo was herself opposed to? <o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Now though we are faced with living in a divided nation –
51.9% in favour of leaving the EU is hardly a substantial majority – and for a
short while at least divided political parties and a leaderless government. There
will be plenty of scope for bitter recriminations, for poisonous arrows of
blame and triumphalist darts of “told you so” to be fired across the divide in
both directions. Probably there will be years of wrangling internally and
internationally, with more bitter exchanges, as the consequences are worked out
by MPs and civil servants. Scotland, Northern Ireland and the Irish Republic
face additional and potentially divisive dilemmas.<o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Five years ago former MP, now columnist and broadcaster,
Matthew Parris, wrote a piece in <i style="mso-bidi-font-style: normal;">The
Times</i> under the heading “Bring down the curtain on Punch and Judy”. In it
he claimed that members of the public don’t like party games and brawling in
politics. He listed some key words for political debate: “dignified; courteous;
grave; generous in argument; calm; quiet; undeclamatory.”<sup><span style="font-size: x-small;">1</span></sup> Writing
just before the referendum however he admitted that “insult and abuse is part of
the culture of politics” but also warned that it is easy to rise to the bait
and “overstep the mark, go sour”<sup><span style="font-size: x-small;">2</span></sup>. Nothing has changed. Yet.<o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Could it? Back to childhood: there’s a fairy story about a
princess who kissed a frog. She did not turn into a frog as a result. Instead the
frog turned into a prince. The moral is that care, acceptance, gentleness and
love can have positive transforming effects. That, too, is the message of faith
and the Bible.<o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b style="mso-bidi-font-weight: normal;">The call to peace</b><o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Speaking at the Coventry Cathedral “Faith in conflict”
conference in 2013, Archbishop Justin Welby said that “reconciliation is recognition
of diversity and a transformation of destructive conflict to creativity.… Grace
filled reconciliation begins with hospitality.”<sup><span style="font-size: x-small;">3</span></sup> <o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">In 1976, the Queen said in her Christmas message, “The gift
I would most value next year is that reconciliation should be found wherever it
is needed. A reconciliation which would bring peace and security to families
and neighbours at present suffering and torn apart. Remember that good spreads
outwards and every little does help. Mighty things from small beginnings grow
as indeed they grew from the small child of Bethlehem.”<o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">The road to rebuilding trust and co-operation in society
begins with each person rebuilding trust and co-operation with their
acquaintances. The road to conciliatory and thoughtful debate, to replace the strident
posturing that shouts at people without ever truly engaging with them, begins
with individuals listening carefully to each other and demanding that their
elected representatives do the same. The road to a more unified society begins
when we reject the partisan headlines of a campaigning media and demand instead
a balanced coverage of the facts from both sides of any given argument.<o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Why not? “We need an immunization program, one that injects
people with respect, dignity, and quality, one that inoculates them against
hatred,” wrote Palestinian surgeon Izzeldin Abuelaish from Gaza. “Peace is
respect.” Despite having worked happily alongside Israeli doctors in Israel,
his Gazan house was targeted by Israeli troops and two of his daughters and a niece
were killed. “I vowed not to hate and avoided rage because of my strong faith
as a Muslim,” he wrote.<sup><span style="font-size: x-small;">4</span></sup> If he could do that without the benefit of
the New Testament ethic, then banishing Punch and Judy battering in politics
and religion in the so-called Christian west should be a piece of cake. Here’s
some ways we can kiss the frog and transform our conversation. <o:p></o:p></span></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b style="mso-bidi-font-weight: normal;">Biblical steps</b><o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Think about the
common good before you consider self-interest: Romans 12:10; Philippians 2:3-4.<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
2.<span style="mso-spacerun: yes;"> </span>Recognise your own
imperfection and that of everyone else, and thus become more understanding of
people and more aware that our views are always at best partial: Matthew 7:1-5<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
3.<span style="mso-spacerun: yes;"> </span>Banish bitterness
and embrace compassion: Ephesians 4:31-32<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
4.<span style="mso-spacerun: yes;"> </span>Rediscover the
power of love by seeking to welcome and do good to people who we have regarded
as enemies: Matthew 5:38-48<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
5.<span style="mso-spacerun: yes;"> </span>Be gracious:
Colossians 4:5-6<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
6.<span style="mso-spacerun: yes;"> </span>Pray for peace: 1
Timothy 2:1-4<o:p></o:p></span><br />
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</span><br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Think and talk<o:p></o:p></span></b></div>
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span>Look at Matthew Parris’s
list of words above. How might they become part of our daily conversation? (“Dignified;
courteous; grave; generous in argument; calm; quiet; undeclamatory.”)<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
2. Use Coventry cathedral’s <i style="mso-bidi-font-style: normal;">Litany of reconciliation</i>:<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
All have sinned and fallen short of the glory of God.<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
The hatred which divides nation from nation, race from race,
class from class, <i style="mso-bidi-font-style: normal;">Father, forgive.</i><o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
The covetous desires of men and nations to possess what is
not their own, <i style="mso-bidi-font-style: normal;">Father forgive</i>.<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
The greed which exploits the labours of men, and lays waste
the earth, <i style="mso-bidi-font-style: normal;">Father forgive</i>.<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
Our envy of the welfare and happiness of others, <i style="mso-bidi-font-style: normal;">Father forgive</i>.<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
Our indifference to the plight of the homeless and the
refugee, <i style="mso-bidi-font-style: normal;">Father forgive<o:p></o:p></i></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
The lust which uses for ignoble ends the bodies of men and
women, <i style="mso-bidi-font-style: normal;">Father forgive</i>.<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
The pride which leads to trust in ourselves and not in God, <i style="mso-bidi-font-style: normal;">Father forgive</i>.<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
Be kind to one another, tender-hearted, forgiving one
another, as God in Christ forgave you.<i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span><br />
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</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b style="mso-bidi-font-weight: normal;">References</b><o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 0pt;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">1.<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">The Times</i>, 17 September 2011<o:p></o:p></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
2.<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">The Times</i>, 18 June 2016<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
3.<span style="mso-spacerun: yes;"> </span>Address given 28
February 2013; </span><a href="http://www.coventrycathedral.org.uk/"><span style="color: #0563c1; font-family: "arial" , "helvetica" , sans-serif;">www.coventrycathedral.org.uk</span></a><span style="font-family: "arial" , "helvetica" , sans-serif;">
<o:p></o:p></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;">
4.<span style="mso-spacerun: yes;"> </span>Izzeldin
Abuelaish, <i style="mso-bidi-font-style: normal;">I shall not hate</i>,
Bloomsbury 2012, pp. 196f, 232, 227.<o:p></o:p></span><br />
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</span><br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i style="mso-bidi-font-style: normal;">Future blogs will deal further with the way we converse. There is also
extended material on this in my next book THE JUDAS TRAP – WHY PEOPLE MESS UP which
is</i> <i style="mso-bidi-font-style: normal;">to be published by Instant Apostle
on 21 October 2016. </i><o:p></o:p></span></b></div>
Derek Williamshttp://www.blogger.com/profile/13521033429542689741noreply@blogger.com0