A good quote…..

“The calling is not to hook people and drag them in, it is rather to cast the net of God’s love all around–open to all the world–and then wait with patience for the Spirit’s work and to see if any are caught by God’s vision and grace.” – Ann Svennungsen

New blog

Just letting you know that I will be generally posting at my other blog at http://inaforeignplace.blogspot.com/

text, language, meaning

Text, language and meaning

via NextReformation by len on 15/01/10

“Here is the paradox that lies at the heart of this whole project. Although the Enlightenment began as, among other things, a critique of orthodox Christianity, it can function, and in many ways has functioned, as a means of recalling Christianity to genuine history, to its necessary roots. Much Christianity is afraid of history, frightened that if we really find out what happened in the first century our faith will collapse. But without historical enquiry there is no check on Christianity’s propensity to remake Jesus, never mind the Christian god, in its own image. Equally, much Christianity is afraid of scholarly learning, and in so far as the Enlightenment program was an intellectual venture, Christianity has responded with the simplicities of faith. But, granted that learning without love is sterile and dry, enthusiasm without learning can easily become blind ignorance.”

NT Wright, The New Testament and the People of God

It’s curious.. and part of the human condition.. that when we lack the language to articulate meaning we can’t know ourselves or our world with the depth needed to fully engage. Those “ah-ha!” moments when we acquire the language we need to describe our experience are almost revelatory.

Radical Orthodoxy is a movement and perspective that has given some of us language.. and alternatives.. for a world we intuited but could not describe. That left us without alternatives and thus limited our freedom. Alternatives are so important in theology as in life because they offer us space to grow. When we literally come to the end of a particular imaginative framework and it is no longer adequate for our experience we are stuck and have a sense that we are compromising, but we have no option.

When I read the first page of a new book by Craig R. Hovey, Speak Thus: Christian Language in Church and World, I was reminded of how much I owe to those thinkers, writers and practitioners who have not been afraid to ask new questions. Speak Thus is published by Cascade Books. Following is an excerpt from Chapter 1, “Narrative Proclamation and Gospel Truthfulness.”

“Let us begin with an observation that is at home within Radical Orthodoxy: Written texts can be misleading insofar as what they report can be imagined as free-floating facts, events, or ideas; that is, unbounded by the realities of cultural existence, of conditions surrounding both the production and reading of texts. This observation makes plain the ways we may be tempted to draw a straight line from the meaning of a text to the truth of that meaning, assuming that both can be exhaustively captured and assessed on the basis of the written word alone.
“Radical Orthodoxy pursues these kinds of hermeneutical questions in order to show two things. First, it shows that texts themselves are not the sole bearers of their own meaning. Therefore, questions of a text’s truth cannot be answered on the basis of texts alone. Second, it helps us imagine domains of truth and meaning that are embodied in time. These are, as Catherine Pickstock argues, ultimately enacted in worship and praise. The pasts intended to be reported in written texts are taken up into the present-tense actions of people for whom the truth of statements is not separable from their own participation in the truth.”

Haiti….. Pat Robinson needs to read Job!

I decided to start the year 2010 with the idea of reading the Bible chronologically, and so far have managed to keep up with the year schedule. The timetable has mean’t that the reading has involved the book of Job. As we all know it is a book about quite a few things, loyalty, faith, and also the theodicy problem…. very timely to remind us that life is certainly not a straight forward one for anyone, especially it seems amongst people of faith. Haiti has just suffered a major earth quake, thousands and thousands are feared to have died under the rubble of collapsed buildings, and this is a country that is probably the poorest in the world, with very little in the way if infrastructure to cope with such a situation. The scenes on the TV news have been distressing for us, let alone the people who are actually there, living and dying amongst it.

Hospitals are nothing more than a location where people are unable to do anything other than suffer, waiting for some kind of hope from the outside world medically, whilst literally lying at the side of dad bodies. It seems to be the same outside on the street. Practically every building has been destroyed….. and then we have people like Pat Robertson proclaiming that this is God’s judgement…. in a very similar manner to the that Job’s three ‘friends’. Unfortunately, quite often the rhetoric is self perpetuating and self-fulfilling…. yes we know that people are suffering, and there will be more, but it is hardly the kind of stuff that has any credibility, especially amongst people who are very quick to point at God and say ‘ well, where as he? How can your loving God do this to people?’

Pat Robertson, and others like him (too many unfortunately) are very quick to pull convenient texts and ideas that are really their own views and positions propped up by bad exegesis of scripture. As usual, used to back up something instead of inform first. Then again, I suspect this whole way of thinking is perpetuated by the idea that success, affluence, comfort, prosperity and the like are the signs of God’s favour, it’s the American dream after all isn’t it? To rise up out of the ashes, to make a go of something and to get to the top? It does lend itself to a convenient survival of the fittest and … usually the wealthiest.

I am not going to even try and explain any of this for the simple reason, it is unexplainable, but I don’t see it being God’s fault. Lets hope that the country of Haiti can get the kind of urgent, immediate help it needs. Lets hope that the search teams find all that they can alive, lets hope that that we on the outside can help in some way. People need to know that we care and can help, we are called to do so as Christians anyway, to look after the needy. Lets hope that they can recover…..

A Question….

This is going to be very short and sweet…..

What kind of topics, genres do people think I should stick with here? I am currently keeping this one going and I have another which is available and promoted via Facebook, Twitter etc. I have invested a decent amount of time on this, I have a steady flow of readership, but very little interaction.

I have tended to use this space as a scrapbook. Is that a good thing?  The year 2010 needs something fresh for a new decade. Can anyone assist in giving me some clues please?

On Ilkla Moor baht’at

If you are not sure what this says or means I shall explain a little… it is an essential song for those who originate in the county of Yorkshire. This is in fact our national anthem in preparation for the day when we can be independent from the rest of England. I shall translate at a future date….

Wheear ‘as ta bin sin ah saw thee?
On Ilkla Moor baht’at
Wheear ‘as ta bin sin ah saw thee?
Wheear ‘as ta bin sin ah saw thee?
On Ilkla Moor baht’at
(Repeats)
Tha’s been a cooartin’ Mary Jane
On Ilkla Moor baht’at
Tha’s been a cooartin’ Mary Jane
Tha’s been a cooartin’ Mary Jane
On Ilkla Moor baht’at
(Repeats)
Tha’s bahn t’catch thi death o’cowd
On Ilkla Moor baht’at
Tha’s bahn t’catch thi death o’cowd
Tha’s bahn t’catch thi death o’cowd
On Ilkla Moor baht ‘at
(Repeats)
Then we shall ha’ to bury thee
On Ilkla Moor baht ‘at
Then we shall ha’ to bury thee
Then we shall ha’ to bury thee
On Ilkla Moor baht ‘at
(Repeats)
Then t’worms’ll come and eat thee oop
On Ilkla Moor baht’at
Then t’worms’ll come and eat thee oop
Then t’worms’ll come and eat thee oop
On Ilkla Moor baht’at
(Repeats)
Then ducks’ll cum and eat oop t’worms
On Ilkla Moor baht’at
Then ducks’ll cum and eat oop t’worms
Then ducks’ll cum and eat oop t’worms
On Ilkla Moor baht’at
(Repeats)
Then we shall go an’ ate oop ducks
On Ilkla Moor baht’at
Then we shall go an’ ate oop ducks
Then we shall go an’ ate oop ducks
On Ilkla Moor baht’at
(Repeats)
Then we shall all ‘ave etten thee
On Ilkla Moor baht’at
Then we shall all ‘ave etten thee
Then we shall all ‘ave etten thee
On Ilkla Moor baht’at
(Repeats)
That’s wheer we get us o’ahn back
On Ilkla Moor baht’at
That’s wheer we get us o’ahn back
That’s wheer we get us o’ahn back
On Ilkla Moor baht’at

St. John Chrysostom’s Christmas Homily:

BEHOLD a new and wondrous mystery. My ears resound to the Shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing. The Archangels blend their voice in harmony. The Cherubim hymn their joyful praise. The Seraphim exalt His glory. All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He Who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised.

Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side, the Sun of justice. And ask not how: for where God wills, the order of nature yields. For He willed; He had the power; He descended; He redeemed; all things yielded in obedience to God. This day He Who is, is Born; and He Who is, becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became He God from man; but being the Word He became flesh, His nature, because of impassibility, remaining unchanged.

And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.

Since this heavenly birth cannot be described, neither does His coming amongst us in these days permit of too curious scrutiny. Though I know that a Virgin this day gave birth, and I believe that God was begotten before all time, yet the manner of this generation I have learned to venerate in silence and I accept that this is not to be probed too curiously with wordy speech.

For with God we look not for the order of nature, but rest our faith in the power of Him who works.

What shall I say to you; what shall I tell you? I behold a Mother who has brought forth; I see a Child come to this light by birth. The manner of His conception I cannot comprehend.

Nature here rested, while the Will of God labored. O ineffable grace! The Only Begotten, Who is before all ages, Who cannot be touched or be perceived, Who is simple, without body, has now put on my body, that is visible and liable to corruption. For what reason? That coming amongst us he may teach us, and teaching, lead us by the hand to the things that men cannot see. For since men believe that the eyes are more trustworthy than the ears, they doubt of that which they do not see, and so He has deigned to show Himself in bodily presence, that He may remove all doubt.

Christ, finding the holy body and soul of the Virgin, builds for Himself a living temple, and as He had willed, formed there a man from the Virgin; and, putting Him on, this day came forth; unashamed of the lowliness of our nature.

For it was to Him no lowering to put on what He Himself had made. Let that handiwork be forever glorified, which became the cloak of its own Creator. For as in the first creation of flesh, man could not be made before the clay had come into His hand, so neither could this corruptible body be glorified, until it had first become the garment of its Maker.

What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of days has become an infant. He Who sits upon the sublime and heavenly Throne, now lies in a manger. And He Who cannot be touched, Who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He Who has broken the bonds of sinners, is now bound by an infants bands. But He has decreed that ignominy shall become honor, infamy be clothed with glory, and total humiliation the measure of His Goodness.

For this He assumed my body, that I may become capable of His Word; taking my flesh, He gives me His spirit; and so He bestowing and I receiving, He prepares for me the treasure of Life. He takes my flesh, to sanctify me; He gives me His Spirit, that He may save me.

Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been in planted on the earth, angels communicate with men without fear, and men now hold speech with angels.

Why is this? Because God is now on earth, and man in heaven; on every side all things commingle. He became Flesh. He did not become God. He was God. Wherefore He became flesh, so that He Whom heaven did not contain, a manger would this day receive. He was placed in a manger, so that He, by whom all things are nourished, may receive an infant’s food from His Virgin Mother. So, the Father of all ages, as an infant at the breast, nestles in the virginal arms, that the Magi may more easily see Him. Since this day the Magi too have come, and made a beginning of withstanding tyranny; and the heavens give glory, as the Lord is revealed by a star.

To Him, then, Who out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Ghost, we offer all praise, now and for ever. Amen.

Fourth Monday of Advent – 21st Dec

Zephaniah 3:14-20; Titus 1:1-16; Luke 1:1-25.
Philip McAlister is the Nazarene Field Coordinator in Northern Europe, he has been a PE Teacher and is a Pastor at Carrick Fergus in N. Ireland.

Anyone for golf?
He had served his denomination with integrity for forty years as a pastor. Every year he concluded his pastor’s report with a joke. Some were better than others. All reflected his philosophy on life and ministry. He stood before his peers and delivered his final report with this joke: an Irishman was walking with his friend. In the distance he saw some men hit a small white ball with a stick. ‘What are they doing?’ he asked. ‘Playing golf’, was the reply. His friend tried to describe the intricacies of the game, an almost impossible task. They decided to follow the golfers. One man hit his tee shot into some trees. ‘He’ll never get it out of there’, the Irishman said. He watched in amazement as the golfer hit his ball out of the trees, and he followed it as it ran into a deep bunker. ‘He’ll never get it out of there’, repeated the Irishman. Again, in utter disbelief, the Irishman watched the golfer play a chip shot onto the green and he watched as the ball rolled into the hole. The Irishman shouted. ‘Well there’s one thing for sure, he’ll never hit it out of there!’

It was not one of his better jokes. His captive audience laughed in the right place to humour the old preacher. Then he made his application of the story. ‘There have been days in my ministry when I have been in the trees and I thought, “I’ll never get out of here”. Other days I was bunkered and again I thought, “I’ll never get out.” Today I play my final hole. My ball goes into the 18th hole but my ministry is not over. Today I will take my ball out of the hole and will place it on to the first tee and will watch a young man drive it straight down the centre of the fairway. If he will let me, I want to be his caddy.’

For the remaining four years of his life he walked with that young pastor. He assisted him in getting out of some tight situations and advised him on how to avoid some awkward traps. The young man did not always hit the ball down the centre of the fairway, but he always had his caddy to help him in the rough.

Paul saw something worthwhile in a young man called Titus. He referred to him as ‘My true son in our common faith’ (Titus 1:4), and he poured his life into him. He helped Titus to be a good worker for Jesus Christ. Who are you helping to become a better player in the kingdom?

–
Returning violence for violence multiplies violence, adding deeper darkness to a night already devoid of stars…. Hate cannot drive out hate: only love can do that.
Martin Luther King Jnr.

Rethinking the Tradition

Rethinking the Tradition

Originally published in For All the Saints? Remembering the Christian Departed. 2003 London: SPCK; Harrisburg, PA: Morehouse.

Resurrection still future

I begin at the end. The bodily resurrection is still in the future for everyone except Jesus. Paul is quite clear in 1 Corinthians 15.23: Christ is raised as the first-fruits; then, at his coming, those who belong to Christ will be raised as he has been raised. The ‘coming’ of which Paul speaks has not yet happened; therefore, clearly, the dead in Christ have not yet been raised. This is actually the official view of all mainstream orthodox theologians, Catholic and Protestant, except for those who think that after death we pass at once into an eternity in which all moments are present — a quite popular view but one which contains many serious difficulties. I do not know whether Paul knew about the strange risings from the dead reported in Matthew 27.52-3, but had he done so he would certainly have seen them as peculiar signs and foretastes, not people actually being transformed into the likeness of Christ as he predicts in passages like Philippians 3.20-21 and 1 Corinthians 15 itself.

We should remember especially that the use of the word ‘heaven’ to denote the ultimate goal of the [21] redeemed, though hugely emphasized by medieval piety, mystery plays, and the like, and still almost universal at a popular level, is severely misleading and does not begin to do justice to the Christian hope. I am repeatedly frustrated by how hard it is to get this point through the thick wall of traditional thought and language that most Christians put up. ‘Going to heaven when you die’ is not held out in the New Testament as the main goal. The main goal is to be bodily raised into the transformed, glorious likeness of Jesus Christ. If we want to speak of ‘going to heaven when we die’, we should be clear that this represents the first, and far less important, stage of a two-stage process. That is why it is also appropriate to use the ancient word ‘paradise’ to describe the same thing. I have written about this in more detail in the book referred to in the Introduction.

The rest of this excellent article can be found here

Fourth Sunday in Advent – 20th Dec

Genesis 3:8-15; Revelation 12:1-10; John 3:16-21
David Rainey was my Theology lecturer, and I enjoyed every single lecture he gave over my 4 years at NTC. He has been a Pastor and Prison Chaplain in his time, so we have something in common. He likes to give a range of answers to a question instead on just one, he wants you to think and develop your theology. He originally comes from Canada, and he uses anecdotes about Ice Hockey which are generally entertaining but quite puzzling to many Brits with no clue about the sport!

He came to heal us from the fall.

Following the Sunday morning service which I had led, a visitor approached me. Why, he asked, had we repeated the statement, ‘Lord have mercy’, so often in the worship service? The person had never encountered this type of worship. The actual statement in the service was, ‘Lord, have mercy; Christ have mercy; Lord, have mercy’. What seemed obvious to me appeared unusual and, perhaps, unnecessary to him.

In the Scriptures for today we begin to understand the meaning of asking Christ to give us his mercy and love. The Genesis reading is the follow-up to the story of the temptation in which Adam and Eve fell from the mercy and grace of God. It was the fellowship with God that preserved their lives in the Garden. But now everything had changed. Now, instead of independently standing up to God, they hid themselves from God’s presence. Along with the hiding came the blaming; each blamed someone else. The narrative reveals the seriousness of the problem; the lesson is clear. Sin has a devastating effect on our lives. Life now enters into a prolonged death experience and there is no way out!

But the story does not end in hiding, blaming, and, ultimately, in despair. The story moves to reveal another, continuous event, ‘God so loved the world’. The problem of the serious devastation of sin has not been left to our floundering, feeble efforts. From the beginning God loved creation and humanity. Even if humanity had severely ‘messed up’, God offers a deeper sense of hope and confidence. God not only loved the world, God sent his only Son.

The anticipation of the Advent Season is one of hope and celebration. The Son has entered into our human condition to restore and heal our broken lives. To paraphrase the idea offered by the second century theologian, I=ranaeus, he went through every stage of our development in order to heal us at every stage of our development.

So we can say, ‘Lord, have mercy; Christ have mercy; Lord, have mercy’. In his mercy and love he entered into our lives to restore and heal us from the devastation of the Fall.