Father, forgive us, we know not what we do.
Father, forgive us for making you so irrelevant.
Friday, January 06, 2012
Sunday, September 04, 2011
Heaven & Hell
Introduction
Chapter 3 of my book is a very (very) brief look at heaven and hell. Why did I choose to get all my rough notes written up now? In the introduction to the book I write,
So I wrote - and then I read Bell.
Chapter 3 of my book is a very (very) brief look at heaven and hell. Why did I choose to get all my rough notes written up now? In the introduction to the book I write,
"Now, in April 2011, Rob Bell’s Love wins has just been published. I feel the need to articulate my own position, based on my own study and reflection, before reading Bell’s book."
So I wrote - and then I read Bell.
What is heaven? Heaven is where God lives. There are many references in the Psalms that would illustrate this. See, for example, Psalm 14.2; 33.13; 53.2; 80.14; 102.19 and 123.1.
The Hebrew word normally translated “heaven” is “shamayim” and it is used 416 times in the Old Testament (NIV exhaustive concordance). The Greek word for heaven, “ouranos” is used 274 times. ‘Heaven’ in Scripture is compared and contrasted with ‘earth’. Heaven is where God dwells, earth is where humankind dwells. This is implicit in a number of the Psalms referred to above. Thus when Jesus begins his ministry by announcing that the Kingdom of Heaven is near he is saying that in him the dwelling place of God and the dwelling place of human beings is coming together – a picture picked up in the last chapters of Revelation where heaven and earth come together as one and God’s dwelling (heaven) is among humankind (on earth).
The Kingdom of Heaven, Tom Wright explains, “does not refer to a place, called ‘heaven’, where God’s people will go after death. It refers to the rule of heaven, that is, of God, being brought to bear in the present world.”1 A programme of social justice, healing the sick, giving sight to the blind and freedom to the oppressed, giving dignity to men and women, the opportunity to live this life as God its Creator intended – this is bringing in the Kingdom of Heaven, that is, the rule of God. The 1980s pop song was not far wrong:
Heaven is a place on earth
They say in heaven love comes first
We'll make heaven a place on earth
Ooh heaven is a place on earth.2
What about hell? In contrast to the 690 references to “heaven” in the Scriptures, the Greek “Gehenna”, translated “hell” in the NIV occurs 12 times. The Hebrew “sheol” occurs 66 times, but “sheol” is not the same as “hell” and the NIV reflects this by translating it simply as “the grave” or “the realm of the dead”, while the REB has “Sheol” and the RSV “the Pit”. See, for example, Psalm 16.10.
“Heaven” and “hell” are not equals in the Scriptures. Neither are “eternal life” and “eternal judgement/fire/punishment/sin. The NIV uses the phrase “eternal life” 42 times, and the phrase “eternal judgement/fire/punishment/sin” 6 times. That is not to say that the concept of eternal judgement/fire/punishment/sin is unimportant: four of these six occurrences are on the lips of Jesus himself. But we are wrong if we think the Scriptures have an equal focus. The phrase “eternal death” (which incidentally is a contradiction in terms) never occurs in the Scriptures.
1 N. T. Wright, “The challenge of Jesus” p20
2 “Heaven is a place on earth” by Rick Nowels and Ellen Shipley, a number 1 hit in many countries by Belinda Carlisle in 1987.
Sunday, August 28, 2011
Gehenna
Intro
Chapter 2 of my book. In the intro to the book I relate that in my mid-20s I decided I ought to write a book about hell since my study and reflections on the topic showed that the traditonal picture of hell as handed down to me seemed to be in line neither with the straightforward meaning of Scripture nor the character of God. I wrote substantial notes at the time... and filed them away. But earlier this year I made the effort to go back over my notes and write them up in a presentable form.
Chapter 2 of my book. In the intro to the book I relate that in my mid-20s I decided I ought to write a book about hell since my study and reflections on the topic showed that the traditonal picture of hell as handed down to me seemed to be in line neither with the straightforward meaning of Scripture nor the character of God. I wrote substantial notes at the time... and filed them away. But earlier this year I made the effort to go back over my notes and write them up in a presentable form.
“In the beginning God created heaven, earth and hell.”
Nope.
In the beginning God created the heavens and the earth. (Genesis 1.1)
The Scriptures never say that God created hell. Why? Because “hell” is not a separate entity, but part of God himself.
In Deuteronomy the Israelites are told,
The LORD your God is a consuming fire. (Deuteronomy 4.24)
This is quoted in Hebrews 12.29:
Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our “God is a consuming fire”.
God, the consuming fire, consumes all that is not holy; that is, those whose robes are not washed (compare Revelation 22.14 above).
He consumes the unholy parts of his people whom he has made holy (a “refiner’s fire”), and the entirety of those who are not holy, whose robes are not washed. There is a popular misconception in some quarters that the fate of those outside of God is eternal torment or torture. The Scriptures, on the other hand, teach that while the location of the lost is eternal, the lost themselves simply die there. That is, they cease to exist. Which brings us back to Gehenna.
Jesus says,
If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea. If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, where
‘the worms that eat them do not die,
and the fire is not quenched.’ (Mark 9.42-48)
The word ‘hell’ in these verses is the Greek ‘Gehenna’. Most places in the New Testament where most popular versions have the word ‘hell’, the Greek text says ‘Gehenna’.
A book that confirmed to me that my exegesis of Scripture is along the right lines is David Pawson’s “The Road to Hell” (Hodder & Stoughton, 1992) – not because Pawson and I agree with one another but because I found his arguments for a ‘traditional’ hell wanting. However, Pawson does give a good description of Gehenna:
So how did Jesus 'picture' hell? The answer lies in the name he usually gave to it Gehenna, which means 'the valley of Hinnom'.
This is a real geographic location. a deep gorge to the west and south of Jerusalem. From it the city is visible, but most of it is invisible to the city. Few tourists visit or are even aware of it.
The valley has a sinister history. At one stage in Israel's idolatrous infidelities it became a centre for the worship of Moloch, an Ammonite deity demanding the sacrifice of live infants in gruesome orgies. Jeremiah predicted that 'the days are coming, declares the Lord, when people will no longer call this place Topheth or the Valley of Ben Hinnom, but the Valley of Slaughter' (Jer 9:6).
Partly for this reason and partly because of its convenient location and depth, the valley became the city's garbage dump. The south gate facing the valley is to this day called the 'Dung Gate', which speaks for itself. All the sewage and rubbish of a large city was 'thrown into' (note that term) Gehenna.
The waste was kept down in two ways - incineration by fire of what was combustible and ingestion by worms of what was digestible. Steep cliffs confined the heat and the smell (its lowest point was too deep for the sun to penetrate). (pp 28-29)
In the passage from Mark 9 Jesus quotes Isaiah 64 where the Lord, through the voice of the prophet, says,
“As the new heavens and the new earth that I make will endure before me,” declares the LORD, “so will your name and descendants endure. From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me,” says the LORD. “And they will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind.” (Isaiah 66.22-24)
The contrast in these verses is between “the new heavens and the new earth” and “your name and your descendants” on the one hand, which will endure, and “the dead bodies of those who rebelled against me” on the other hand. The new heavens, the new earth, your name and your descendants endure, whereas those who rebel against God do not endure. Those who endure look on the dead bodies of those who do not endure. The worm does not die and the fire will not be quenched: these are the agents of God’s punishment – as Pawson eloquently puts it, “incineration by fire of what was combustible and ingestion by worms of what was digestible”. But – and this is the important point – those who are consumed and ingested die. They cease to exist. The rebel has not endured.
Sunday, August 21, 2011
The Tree of Life
Intro:
Today's blog is the first chapter of a book I have written about heaven, hell, love, and what it means for God to be a consuming fire.
Today's blog is the first chapter of a book I have written about heaven, hell, love, and what it means for God to be a consuming fire.
In the beginning God created the heavens and the earth. He created light and space, sea and land, plants and all kinds of vegetation, birds, fish and all kinds of animals. Finally he creates humans, male and female, and instructs them:
Be fruitful and increase in number. (Genesis 1.28)
And:
You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die. (Genesis 2.16-17)
It was like an accident waiting to happen. We deceive ourselves if we think God hoped Adam and Eve and all their descendants would resist temptation and refrain from eating the fruit of this tree. Of course they ate. And we still do. After they (and we) have eaten God says,
“The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” So the LORD God banished him from the Garden of Eden. (Genesis 3.22-23)
Because mankind has eaten from the fruit of the first tree (“the tree of the knowledge of good and evil”) God ensures that we cannot eat from the fruit of the second tree (“the tree of life”). In so doing he ensures that mankind cannot live forever. We are mortal. We die. We are not immortal. We do not live for ever. The banishment from the garden of Eden is not phrased as a punishment: it was to stop them eating of the tree of life. Those who have not eaten of the tree of life will not live for ever. Only those who have eaten of the tree of life will live for ever.
But that is jumping to the end of the story. In Revelation 2.7 Jesus (through John) says:
To the one who is victorious, I will give the right to eat from the tree of life, which is in the paradise of God.
In Revelation 22 the river of the water of life flows down from the throne of God and of the Lamb. The narrative continues:
On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. (Revelation 22.2)
And:
Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. (Revelation 22.14)
In order to enter the city (the new Jerusalem which has come down from heaven) you need to have eaten of the tree of life. In order to eat of the tree of life you need to have your robes washed.
There we have it: the beginning and the end of the story. In the beginning mankind is banished from access to the tree of life. At the end those who are “victorious”, those who “wash their robes” may eat of the tree of life and live for ever. What happens in between?
What happens in between is the result of mankind eating the fruit of the tree of the knowledge of good and evil. Death. They ate, they died. We eat, we die. Not instantaneously of course, but the result is that we are mortal. As Jesus puts it:
Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. (Matthew 10.28)
Body and soul – that is the outer and inner person – God can and does destroy a person in “hell”. The Greek word translated “hell” is Gehenna, the rubbish tip outside of Jerusalem. And Jesus uses it as a metaphor for the destination of those who die.
Sunday, August 14, 2011
Radical good news
The Gospel message is radical, so radical that we are afraid to share it. So we replace it with one that makes more human sense. Rob Lacey brings it out powerfully. Section entitled, “Smelly Feet”.
“Two guys, right? Both up to their hairlines in debt... The creditors cancel both accounts. They now have a clear credit rating. Which of the two will be more grateful? … The one with the bigger debt written off. And Jesus goes on to talk about the woman who is smothering his feet in kisses, etc – clear evidence that she was released from loads of debt. She is “forgiven”. Your mess is cleaned up. You're straightened out and sorted in God's books. The only further comment from Jesus: Your trust has got you through this. Walk away content.”
God cleans up mess. God straightens people out. All people? In Jesus' story the reason the creditor cancels both accounts is that neither can even get close to paying off their debt. He doesn't, for example, send them off to permanent penal pain because they are unable to pay off their debts. No, he cancels the debts. When it comes to us and God Jesus clearly states that some have a huge debt cancelled (and they are hugely grateful). But: “for someone who's done little wrong, we're right down the other end of the spectrum – not that grateful really!” Some huge debts, some tiny debts. Jesus recognises that some are worse “sinners” than others – and all have fallen short. And so all debts are cancelled, all are forgiven.
Does this apply to everyone, or just some? If just some, what are the criteria? The only clue given is Jesus parting shot: “Your trust has got you through this.” She trusted Jesus. Meaning? Presumably meaning that she recognised that she could not sort out her mess on her won, that Jesus had God's authority to sort out mess (“forgive”) and her foot-washing act demonstrated some kind of penitence. That is, she had a desire to be right with God, and not “shove the mess behind the sofa”.
So Jesus is probably not saying, “Increase your debt as much as you can, so that you will enjoy the release of so much more forgiveness,” but rather, “However huge your debt, if/when you come to your senses and want to sort it out with God, don't be afraid – he will sort out your mess and straighten you out.”
This is good news. “You're heading for permanent penal pain unless you do this or that,” is bad news – and also misses the point.
Saturday, May 14, 2011
I am a communist
Yesterday I visited ВДНХ in Moscow. ВДНХ is packed full of soviet idealism – as these pictures suggest. If the ideals were so great, what went wrong? The ideal of striving together for a better future, moving forward together, progress together, equity, fairness, justice, whereby all would have enough and resources would not be hoarded by a few – why did it so spectacularly fail?
1. Firstly it was brought in by violence and it continued to live by violence. Blood was on the hands of the soviets from the very first day. You cannot bring about a society of freedom and equality by force. Striving for a better future together – yes but. Providing sufficient food and resources for all – yes but. Such things can only be achieved by the glad cooperation of all, not by force. Freedom by force doesn’t work.
2. Secondly, why did the soviets throw God out? Didn’t they realize that God is on the side of the poor, the upholder of the weak, oppressed and downtrodden. Why didn’t they enlist his support in their strivings for justice and equality? Well, unfortunately the church had sided with the oppressor. Church went arm in arm with the Tsarist State and no one would have guessed that God was the defender of the weak and the protector of the downtrodden. The church had identified with the oppressor and so the soviet idealists ditched the church along with the rest of the old corrupt system, and of course God was thrown out too. No one realized that God was redeemable, that he is King of the Broken.
3. Thirdly, the soviets seemed to not appreciate beauty. There’s a case for arguing (as I did in 1991) that they deliberately tarnished the natural beauty God had created, and tried to create a beauty of their own – massive buildings, broad roads, spacious parks. In the late Tsarist period beauty was the luxury of the rich, the privilege of the oppressor. Out with the oppressor, out with his beauty – like God, the proverbial baby was thrown out with the dirty bathwater.
4. Fourthly, the selfishness of man was not taken into account. Not everyone wanted to work for the common good. Some were just out for no.1. An ideal state of equity and justice can only be reached with people who live up to those ideals. And while some (one likes to think many) of the early soviets really believed that their communistic ideals were achievable, sufficient numbers of others were opportunistic and/or selfish.
Think RBM. Impact statement: “A just and equal society for all.” But the ‘outcomes’ set for achieving that impact get it completely wrong:
1) Bring about a revolution, violent if need be (and it probably does need to be) in which the oppressor is toppled.
2) Banish belief in God because God and his church are part of the system of oppression.
3) Don’t waste precious resources on beauty; people don’t need things to be beautiful, they need them to be utilitarian.
4) In order to bring about our new society of justice and equality those who are opposed to it (and who are therefore opposed to justice and equality) must be eliminated.
I am a communist. I embrace the goal, the impact statement of a just and equal society for all. But I do not espouse the route the soviets took. If change is not peaceful the oppressed simply become the oppressor – and that is what happened. I recognise that God is King of the Broken, and so I harness his support. Beauty is important, people need it to bring esthetic quality to their lives. Those who are opposed to the new society – love them. Melt them with the warmth of the sun; blowing a howling gale around them will just make them cling to their opposition more tightly. But as I look at those communist ideals, they resonate with me. Thy Kingdom come, thy will be done on earth just as it is in heaven.
Sunday, March 20, 2011
A Psalm of Michael
I was glad when they said to me,
Let us go to the house of the Lord
Let us gather together in the name of our God
Let us rejoice together and celebrate the life that we have together in him.
How I long for the house of my God
Where the joy and laughter of the saints
Mingle with the heights and depths of coming before your throne
In awe and love and worship
There it is spring.
New life blossoms; beauty and flowers are all around.
Here it is winter.
The land is held in an icy grip; there is no together.
O my God, I long for you, I thirst for you
And I know that I do not need the community of worship
In order to find you…
But you are present in the praises of your people
You are present too in the wide open spaces
In the hills and forests, in all you have made, in me
And I can find you, new depths of you
As I wait and seek and long and thirst in exile here
But still – the psalmist was glad very glad to join the community of worship
The New Testament church reveled in the joy of meeting together
Down the ages the church, the gathering together of the people of God,
Has been the source of nurture and strength, sustenance and support.
Show me heaven! Show me the community of worship!
But like the psalmist I will rest and be at peace
You send forth your light and truth to guide me
My hope is in God.
Let us go to the house of the Lord
Let us gather together in the name of our God
Let us rejoice together and celebrate the life that we have together in him.
How I long for the house of my God
Where the joy and laughter of the saints
Mingle with the heights and depths of coming before your throne
In awe and love and worship
There it is spring.
New life blossoms; beauty and flowers are all around.
Here it is winter.
The land is held in an icy grip; there is no together.
O my God, I long for you, I thirst for you
And I know that I do not need the community of worship
In order to find you…
But you are present in the praises of your people
You are present too in the wide open spaces
In the hills and forests, in all you have made, in me
And I can find you, new depths of you
As I wait and seek and long and thirst in exile here
But still – the psalmist was glad very glad to join the community of worship
The New Testament church reveled in the joy of meeting together
Down the ages the church, the gathering together of the people of God,
Has been the source of nurture and strength, sustenance and support.
Show me heaven! Show me the community of worship!
But like the psalmist I will rest and be at peace
You send forth your light and truth to guide me
My hope is in God.
Tuesday, March 15, 2011
Take these broken wings...
Kyrie eleison. Take these broken wings and let them fly again…
Michael, son of Arthur, do you love me more than these – these other things that clutter up your life and take you away from me? Yes, Jesus, you know everything – all the details of all this rubbish that clutters up my life. And you know that I love you, that I love you more than I love this junk. Then lead my people in the Bible translation movement; let the peoples know that I love them, that I have compassion on them, that I forgive them. Follow me. So Lord, take these broken wings – my broken strength, my broken vision, my broken imagination, my misuse of time and resources – and let me fly again, on the wind which is your breath, your spirit. Like the red kite soaring on the currents. Take my fish (which I can only catch when directed by you), add them to your fish, and let’s have breakfast together. Free to soar, free to serve, free to free others.
Michael, son of Arthur, do you love me more than these – these other things that clutter up your life and take you away from me? Yes, Jesus, you know everything – all the details of all this rubbish that clutters up my life. And you know that I love you, that I love you more than I love this junk. Then lead my people in the Bible translation movement; let the peoples know that I love them, that I have compassion on them, that I forgive them. Follow me. So Lord, take these broken wings – my broken strength, my broken vision, my broken imagination, my misuse of time and resources – and let me fly again, on the wind which is your breath, your spirit. Like the red kite soaring on the currents. Take my fish (which I can only catch when directed by you), add them to your fish, and let’s have breakfast together. Free to soar, free to serve, free to free others.
Sunday, April 25, 2010
Just suppose...
Just suppose there is a God. And just suppose he created this universe for a purpose. And let’s imagine that he created humankind as part of that purpose. Now let’s be really reckless in our imagination and suppose that God loves us; in fact that he created us so that we could enjoy a relationship of love with him; him loving us and us loving him. Now let’s imagine that God is at work even now in the world, and it is his desire for humankind to partner with him in that work; that work of spreading his love, his beauty, his truth, his wisdom…
If that were true, what would be the most important thing for us as humans to be doing? Let’s just suppose, let’s just imagine that all that were actually true. How would I respond? How would you respond? What ought we to be doing?
Listening.
If God is God, and God is love, and God is at work, and God wants to partner with you and me in his work, the absolutely most important and most vital and crucial thing for us to being doing is listening to God, so that we will see where he is moving, what he is doing, how he wants us to partner in what he is doing; to be in tune with the movement of his Spirit to be moving to the tune of his Spirit.
But of course we don’t have time for that. We have our plans to manage, our goals to accomplish, our impact to make, our activities to get done, our emails to write, our meetings to rush off to, our funds to raise, our ministry to fulfil.
And because we don’t have time for listening we have grown unaccustomed to knowing how to listen – if we knew in the first place, that is. How do I listen to God? How do I detect and recognise his voice? Unless I stop. And find out how to recognise his voice, and actually listen to God, I am like a bull in God’s china shop, rushing around with all my grandiose plans and goals and impacts and activities.
This world is God’s china shop. He created it with sensitivity and beauty, with life and vivacity. He wants to partner with us, the stewards whom he has appointed to look after it and everything in it, everyone in it. But sorry, God, I don’t have time for that. I’ve got my three-year goals to manage.
But don’t worry. Perhaps there isn’t a God after all, or if there is he isn’t concerned about us, he doesn’t love us, he doesn’t have plans for the world which he wants us to be part of. Perhaps we’ve got carried away in our imagination, and whatever religious creed we give lip-service to, to all intents and purposes we’re just a bunch of atheists.
If that were true, what would be the most important thing for us as humans to be doing? Let’s just suppose, let’s just imagine that all that were actually true. How would I respond? How would you respond? What ought we to be doing?
Listening.
If God is God, and God is love, and God is at work, and God wants to partner with you and me in his work, the absolutely most important and most vital and crucial thing for us to being doing is listening to God, so that we will see where he is moving, what he is doing, how he wants us to partner in what he is doing; to be in tune with the movement of his Spirit to be moving to the tune of his Spirit.
But of course we don’t have time for that. We have our plans to manage, our goals to accomplish, our impact to make, our activities to get done, our emails to write, our meetings to rush off to, our funds to raise, our ministry to fulfil.
And because we don’t have time for listening we have grown unaccustomed to knowing how to listen – if we knew in the first place, that is. How do I listen to God? How do I detect and recognise his voice? Unless I stop. And find out how to recognise his voice, and actually listen to God, I am like a bull in God’s china shop, rushing around with all my grandiose plans and goals and impacts and activities.
This world is God’s china shop. He created it with sensitivity and beauty, with life and vivacity. He wants to partner with us, the stewards whom he has appointed to look after it and everything in it, everyone in it. But sorry, God, I don’t have time for that. I’ve got my three-year goals to manage.
But don’t worry. Perhaps there isn’t a God after all, or if there is he isn’t concerned about us, he doesn’t love us, he doesn’t have plans for the world which he wants us to be part of. Perhaps we’ve got carried away in our imagination, and whatever religious creed we give lip-service to, to all intents and purposes we’re just a bunch of atheists.
Wednesday, April 14, 2010
Looking for an interpreter of dreams...
Here is the dream. I want an interpretation...
Teija and I are going for a walk. But I keep realising things I’ve forgotten, and so we turn back home. The front door leads straight into the living room, where three men (somehow part of the family) are watching TV. They turn it off as we enter, maybe as if they do not want us to know what they were watching. I go upstairs. There is a young girl on the landing at the top of the stairs, close to my bedroom door. She shows me that the little door up to the attic/roof space is open, would I like to go up there with her. I tell her that first I must pop into my room. I pop into my room and out of the corner of my eye notice a figure pressed up against the wall behind the door. I go back for a second look. I realise that this figure is out to get me, catch me, defeat me. But on this occasion the element of surprise is on my side, and because of that he is fairly small, and I grab him and start to flap him up and down, beating him. As I do so I exclaim something (which I cannot remember) and Teija wakes me up.
Teija and I are going for a walk. But I keep realising things I’ve forgotten, and so we turn back home. The front door leads straight into the living room, where three men (somehow part of the family) are watching TV. They turn it off as we enter, maybe as if they do not want us to know what they were watching. I go upstairs. There is a young girl on the landing at the top of the stairs, close to my bedroom door. She shows me that the little door up to the attic/roof space is open, would I like to go up there with her. I tell her that first I must pop into my room. I pop into my room and out of the corner of my eye notice a figure pressed up against the wall behind the door. I go back for a second look. I realise that this figure is out to get me, catch me, defeat me. But on this occasion the element of surprise is on my side, and because of that he is fairly small, and I grab him and start to flap him up and down, beating him. As I do so I exclaim something (which I cannot remember) and Teija wakes me up.
Sunday, April 04, 2010
Don't look for the living in the place of the dead
Easter Sunday! I want to celebrate the risen Jesus with joy!
And so I go to church. It was horrible. The screen said "Welcome!" - but the people certainly didn't. The presenter woffles on about joy and prays, and gives the notices, and says a bit more about joy - and then eventually we get to the first hymn: a ghastly Victorian number, and if you happen to be in possession of a hymn book you can sing along. We are accompanied by a piano and a soloist.
After the hymn the soloist and his pianist launch into their own programme... Give me back Lutheran hymns, all is forgiven, even 16th century Lutheran hymns! We had to suffer a performance by a male opera singer accompanied by a pompous theatrical piano. We, the congregation, were nothing but audience - and the show was ghastly.
So when the children left, so did I. But not to be put off, I press on to another church, arriving 45 minutes late, but never mind.
The atmosphere was far more modest, no pomposity or theatrical performance. In time for a dirge-like hymn - but at least they provided the words. Then the sermon: Easter joy, etc. But where was the said joy? He quoted the line from the Easter narrative, "Don't look for the living in the place of the dead." And I realized I'd made the same mistake. I was looking for the living in the place of the dead. Both churches paid lip-service to joy but neither church showed evidence of joy. The service concluded with a hymn and - horror of horrors - it was the same hymn as the first church had had. One up on the first church: they provided the words. But they sang it so slowly; a funeral dirge would have been fast in comparison. And the only accompaniment: a veteran organist.
I won't return to either of those churches in a hurry. I want life! I want joy! I need to look for the living in the place of the living. Just need to find where that place of the living is.
And so I go to church. It was horrible. The screen said "Welcome!" - but the people certainly didn't. The presenter woffles on about joy and prays, and gives the notices, and says a bit more about joy - and then eventually we get to the first hymn: a ghastly Victorian number, and if you happen to be in possession of a hymn book you can sing along. We are accompanied by a piano and a soloist.
After the hymn the soloist and his pianist launch into their own programme... Give me back Lutheran hymns, all is forgiven, even 16th century Lutheran hymns! We had to suffer a performance by a male opera singer accompanied by a pompous theatrical piano. We, the congregation, were nothing but audience - and the show was ghastly.
So when the children left, so did I. But not to be put off, I press on to another church, arriving 45 minutes late, but never mind.
The atmosphere was far more modest, no pomposity or theatrical performance. In time for a dirge-like hymn - but at least they provided the words. Then the sermon: Easter joy, etc. But where was the said joy? He quoted the line from the Easter narrative, "Don't look for the living in the place of the dead." And I realized I'd made the same mistake. I was looking for the living in the place of the dead. Both churches paid lip-service to joy but neither church showed evidence of joy. The service concluded with a hymn and - horror of horrors - it was the same hymn as the first church had had. One up on the first church: they provided the words. But they sang it so slowly; a funeral dirge would have been fast in comparison. And the only accompaniment: a veteran organist.
I won't return to either of those churches in a hurry. I want life! I want joy! I need to look for the living in the place of the living. Just need to find where that place of the living is.
Wednesday, March 21, 2007
Help stop the vulture funds!
Commercial companies called 'vulture funds' are making rich pickings from desperately poor countries by buying up bad debt. One of them has been suing Zambia for a staggering $55 million off the back of $3.3 million of ‘bad’ debt! Take Oxfam's online action to stop vulture funds preying on poor countries. stop'>http://www.oxfam.org.uk/what_you_can_do/campaign/he/actions/vulture_donegal.htm">stop
Sunday, March 04, 2007
Transform society in God's name
Christians allowed Marx to steal from them the flag of justice. Well. we're stealing it back.
Trees: “In the wet season trees and roots act as a huge sponge, slowing the release of water into rivers and lagoons. When trees are removed, less rainfall is absorbed into the land and the rapid runoff of water down hillsides has swept houses away further downstream and intensified tha impact of tropical storms. This erodes the topsoil and without the veil of forest, the sun’s rays bake the soil during the dry season. Desert is just a few fatal steps away.” Also: an entire way of life is being lost: berries for washing clothes, leaves for healing cuts, grasses and plants for relieving snake bite, fevers and AIDS symptoms. Also: trees store carbon and breathe out oxygen; “burning them adds greenhouse gases carbon dioxide and methane to the atmosphere, while the methane released by grazing cattle is another big contributor to climate change.” So why is it done: “to create pasture for cattle destined for the vast girth of the US fast-food market.” The cost of a hamburger. (Quotes taken from Jon Stanhope, tear times, Spring 2007) http://www.tearfund.org/
Pitt to Wilberforce: “Are you going to use your great voice to worship God in private or to transform society in God’s name?”
Trees: “In the wet season trees and roots act as a huge sponge, slowing the release of water into rivers and lagoons. When trees are removed, less rainfall is absorbed into the land and the rapid runoff of water down hillsides has swept houses away further downstream and intensified tha impact of tropical storms. This erodes the topsoil and without the veil of forest, the sun’s rays bake the soil during the dry season. Desert is just a few fatal steps away.” Also: an entire way of life is being lost: berries for washing clothes, leaves for healing cuts, grasses and plants for relieving snake bite, fevers and AIDS symptoms. Also: trees store carbon and breathe out oxygen; “burning them adds greenhouse gases carbon dioxide and methane to the atmosphere, while the methane released by grazing cattle is another big contributor to climate change.” So why is it done: “to create pasture for cattle destined for the vast girth of the US fast-food market.” The cost of a hamburger. (Quotes taken from Jon Stanhope, tear times, Spring 2007) http://www.tearfund.org/
Pitt to Wilberforce: “Are you going to use your great voice to worship God in private or to transform society in God’s name?”
How can I transform society in God's name?
Sunday, January 07, 2007
Forgiveness
“If we confess our sins,” writes John (1 John 1.9), “God is faithful and just and will forgive us our sins and cleanse us from all unrighteousness.”
But do we need to confess our sins – be repentant – before God will forgive us? Jesus taught us to pray, “Forgive us our sins as we forgive those who sin against us.” (Matthew 6.12) The precondition to God forgiving us is not that we confess our sins but that we forgive others. Jesus emphasises this point in the parable of the unforgiving servant (Matthew 18.23-35), where the King cancels a servant’s debt simply because the servant has no way of paying it back. But then the servant goes out and refuses to cancel a miniscule debt that a fellow servant owes him – and as a result the King un-cancels the debt the first servant owes to him, and throws him into prison. Confession and repentance aren’t even mentioned in the parable.
Jesus went about forgiving sin – whether or not the sinner repented. For example the man who was let down through a hole in the roof (Mark 2.1-12). The first thing Jesus did was forgive his sin. The man had not even been given an opportunity to confess his sin.
Another example: the parable of the lost son. The Father didn’t even give his son an opportunity to make his penitent speech – it didn’t matter to him (Luke 15.21-22). He was forgiven, whether or not he was penitent.
And then there’s Jesus’ own prayer: “Father forgive them for they don’t know what they are doing.” (Luke 23.34) Did God answer this prayer? Those who hammered the nails into his wrists didn’t repent. The Jewish leaders who condemned him to death had no desire to “confess their sins”. But Jesus forgave them.
If God just forgives everyone whether they ask for it or not, whether they want it or not, we have universalism: everyone will wind up in heaven. But it’s unlikely that people would be forced into heaven who have no desire to be there. On the other hand (as Dallas Willard writes) God is unlikely to turn away from heaven anyone who would sincerely like to be there. Heaven is a place of grace, of forgiveness. Those who prefer ungrace, unforgiveness would not feel at home there. Perhaps that’s the general principle of who winds up in heaven – like the parable of the unforgiving servant: those who choose unforgiveness wind up in the place of unforgiveness while those who choose forgiveness wind up in the place of grace and forgiveness. By choosing forgiveness I am choosing to forgive those who sin against me. By choosing unforgiveness I am choosing to not forgive those who sin against me.
But do we need to confess our sins – be repentant – before God will forgive us? Jesus taught us to pray, “Forgive us our sins as we forgive those who sin against us.” (Matthew 6.12) The precondition to God forgiving us is not that we confess our sins but that we forgive others. Jesus emphasises this point in the parable of the unforgiving servant (Matthew 18.23-35), where the King cancels a servant’s debt simply because the servant has no way of paying it back. But then the servant goes out and refuses to cancel a miniscule debt that a fellow servant owes him – and as a result the King un-cancels the debt the first servant owes to him, and throws him into prison. Confession and repentance aren’t even mentioned in the parable.
Jesus went about forgiving sin – whether or not the sinner repented. For example the man who was let down through a hole in the roof (Mark 2.1-12). The first thing Jesus did was forgive his sin. The man had not even been given an opportunity to confess his sin.
Another example: the parable of the lost son. The Father didn’t even give his son an opportunity to make his penitent speech – it didn’t matter to him (Luke 15.21-22). He was forgiven, whether or not he was penitent.
And then there’s Jesus’ own prayer: “Father forgive them for they don’t know what they are doing.” (Luke 23.34) Did God answer this prayer? Those who hammered the nails into his wrists didn’t repent. The Jewish leaders who condemned him to death had no desire to “confess their sins”. But Jesus forgave them.
If God just forgives everyone whether they ask for it or not, whether they want it or not, we have universalism: everyone will wind up in heaven. But it’s unlikely that people would be forced into heaven who have no desire to be there. On the other hand (as Dallas Willard writes) God is unlikely to turn away from heaven anyone who would sincerely like to be there. Heaven is a place of grace, of forgiveness. Those who prefer ungrace, unforgiveness would not feel at home there. Perhaps that’s the general principle of who winds up in heaven – like the parable of the unforgiving servant: those who choose unforgiveness wind up in the place of unforgiveness while those who choose forgiveness wind up in the place of grace and forgiveness. By choosing forgiveness I am choosing to forgive those who sin against me. By choosing unforgiveness I am choosing to not forgive those who sin against me.
Friday, January 05, 2007
Emerging Church
Back in 2003 I was preaching in Redhill and Seaford (in the UK), using an article by Andrew Walls as my starting point:
- Did a Gentile need to become a Jew to become a Christian? No!
- Did a Barbarian need to become a Greek to become a Christian? No!
- Does an African need to become a Brit to become a Christian? No!
- Does a Tatar need to become a Russian to become a Christian? No!
- Does a post-modern hip-hop rocker need to become respectable and middle-class to become a Christian? You what mate!
In an article in Christianity (March 2004) Laurence Singlehurst writes that we need to think about reaching Britain as a missionary might think. Well, since I am a misionary I can think in that way. In fact, one of my main activities is encouraging peoples to express their faith using the forms of the culture God has given them. God created a beautiful diversity of languages and cultures - each one a vehicle of his praise and worship. Nothing gives me greater joy than to see a people using their own language and their own culture to worship God and to get to know him better.
If we don't contextualise the Gospel, the Gospel will never take root in that culture and amongst that people. It will always remain the religion of the foreigner, the outsider.
What's this got to do with Emerging Church? Correct me if I'm wrong, but my understanding is that what "emerging church" is doing is expressing the Gospel in contemporary post-modern western culture. And this is as different from the Gospel contextualised in 1960s modern culture as Celtic monks were different from the early Greek Church Fathers. Same Gospel. Same faith. But wrapped up in a different culture.
Michael
- Did a Gentile need to become a Jew to become a Christian? No!
- Did a Barbarian need to become a Greek to become a Christian? No!
- Does an African need to become a Brit to become a Christian? No!
- Does a Tatar need to become a Russian to become a Christian? No!
- Does a post-modern hip-hop rocker need to become respectable and middle-class to become a Christian? You what mate!
In an article in Christianity (March 2004) Laurence Singlehurst writes that we need to think about reaching Britain as a missionary might think. Well, since I am a misionary I can think in that way. In fact, one of my main activities is encouraging peoples to express their faith using the forms of the culture God has given them. God created a beautiful diversity of languages and cultures - each one a vehicle of his praise and worship. Nothing gives me greater joy than to see a people using their own language and their own culture to worship God and to get to know him better.
If we don't contextualise the Gospel, the Gospel will never take root in that culture and amongst that people. It will always remain the religion of the foreigner, the outsider.
What's this got to do with Emerging Church? Correct me if I'm wrong, but my understanding is that what "emerging church" is doing is expressing the Gospel in contemporary post-modern western culture. And this is as different from the Gospel contextualised in 1960s modern culture as Celtic monks were different from the early Greek Church Fathers. Same Gospel. Same faith. But wrapped up in a different culture.
Michael
Thursday, January 04, 2007
At last we are free from God!
Jeremiah 2.31 sounds exactly like the contemporary western world: “O people of the west, listen to the words of Yahweh! Have I been like a desert to you, bringing you drought, famine and poverty? Have I been like a land of darkness to you, blinding you with lies, deception and false religion? Why then do you say, ‘At last we are free from God! We won’t have anything to do with him anymore!’"
“It’s me who put you where you are now,” Yahweh could sing, “and I could put you back down too. Don’t you want me, baby?” And the west would not be where it is now had it not been for the hand of God. But then to read the regular godless arrogance in the newspaper, ridiculing God and the notion of the divine – ‘At last we are free from God! We understand that the unenlightened masses who went before us needed their silly childish beliefs to keep them going – but we are mature, free from such trite nonsense.’ Choosing ungrace over grace. Choosing dog-eat-dog over forgiveness. Choosing pride over thankfulness. Do they not realise what they are rejecting, who they are abandoning? ‘At last we are free from the One who is Love – so I can indulge my every selfishness’ – and rape the poor (Jeremiah continues).
“It’s me who put you where you are now,” Yahweh could sing, “and I could put you back down too. Don’t you want me, baby?” And the west would not be where it is now had it not been for the hand of God. But then to read the regular godless arrogance in the newspaper, ridiculing God and the notion of the divine – ‘At last we are free from God! We understand that the unenlightened masses who went before us needed their silly childish beliefs to keep them going – but we are mature, free from such trite nonsense.’ Choosing ungrace over grace. Choosing dog-eat-dog over forgiveness. Choosing pride over thankfulness. Do they not realise what they are rejecting, who they are abandoning? ‘At last we are free from the One who is Love – so I can indulge my every selfishness’ – and rape the poor (Jeremiah continues).
Sunday, December 31, 2006
Time for new beginnings
See John 21.15-18
- Michael, son of Arthur, do you love me more than these idols you worship, more than all these other things you fill your life up with?
- Yes, Lord, you know that I love you. [no comment on the comparison]
- Feed my sheep.
Michael, son of Arthur, do you love me? [no comparison asked for this time]
- Yes, Lord, you know that I love you.
- Then take care of my lambs.
Michael, son of Arthur, do you love me?
- [putting on hurt feelings, but knowing exactly what Jesus is getting at because of the comparison at the beginning – the clutter, the idols, the selfishly doing what I want to do] Lord, you know everything, you know that I love you.
- Then take care of my sheep. Look, in the past you did whatever you liked. You chose what to do – and you did it. But things have got to change. If I’m going to use you – and that’s why I called you – you can no longer rule your own life. I’m in charge. And that means you go where I want you to go, not where you want to go. It means you do what I want you to do, not what you want to do. You say you love me – and that’s true: I know that you love me. But you need to demonstrate that love by feeding my sheep, you need to live that love by taking care of my lambs.
- Michael, son of Arthur, do you love me more than these idols you worship, more than all these other things you fill your life up with?
- Yes, Lord, you know that I love you. [no comment on the comparison]
- Feed my sheep.
Michael, son of Arthur, do you love me? [no comparison asked for this time]
- Yes, Lord, you know that I love you.
- Then take care of my lambs.
Michael, son of Arthur, do you love me?
- [putting on hurt feelings, but knowing exactly what Jesus is getting at because of the comparison at the beginning – the clutter, the idols, the selfishly doing what I want to do] Lord, you know everything, you know that I love you.
- Then take care of my sheep. Look, in the past you did whatever you liked. You chose what to do – and you did it. But things have got to change. If I’m going to use you – and that’s why I called you – you can no longer rule your own life. I’m in charge. And that means you go where I want you to go, not where you want to go. It means you do what I want you to do, not what you want to do. You say you love me – and that’s true: I know that you love me. But you need to demonstrate that love by feeding my sheep, you need to live that love by taking care of my lambs.
Wednesday, November 29, 2006
The Name of God
OK, for all who are reading but not commenting, I'll write something new.
I've been reading John 17. Jesus says (in prayer to God the Father), "I have revealed your name." In other words, the way he lived his life defined the name of God. Later he says, "Keep those you have given me true to your name." In other words, the way we live our lives should be according to the definition of the name of God.
And what is the name of God?
Moses was the lucky man. God told him his name.
In Exodus 3.15 God says his name is Yahweh - which, the experts tell us, is probably some form of the verb "to be". God is Being itself. He is the key to existence. So far so good - but it doesn't give us much to live by.
So in Exodus 34.6 Yahweh unpacks his name. The name defines the character, and by defining or explaining his name, God is defining or explaining his character, his personality, who he is, what kind of Being he is.
And what's the answer?
"Yahweh, Yahweh, God of tenderness and compassion, long-suffering, rich in faithful love and constancy, maintaining his faithful love to thousands of generations, forgiving fault, crime and sin, yet punishing the fault of the parent to the third and fourth generation."
Wow! This is our God. Our oft-misrepresented and maligned God.
Jesus lived tenderness and compassion, long-suffering and forgiveness, faithful love and loyalty, without being soft on sin.
I must do the same.
Michael
I've been reading John 17. Jesus says (in prayer to God the Father), "I have revealed your name." In other words, the way he lived his life defined the name of God. Later he says, "Keep those you have given me true to your name." In other words, the way we live our lives should be according to the definition of the name of God.
And what is the name of God?
Moses was the lucky man. God told him his name.
In Exodus 3.15 God says his name is Yahweh - which, the experts tell us, is probably some form of the verb "to be". God is Being itself. He is the key to existence. So far so good - but it doesn't give us much to live by.
So in Exodus 34.6 Yahweh unpacks his name. The name defines the character, and by defining or explaining his name, God is defining or explaining his character, his personality, who he is, what kind of Being he is.
And what's the answer?
"Yahweh, Yahweh, God of tenderness and compassion, long-suffering, rich in faithful love and constancy, maintaining his faithful love to thousands of generations, forgiving fault, crime and sin, yet punishing the fault of the parent to the third and fourth generation."
Wow! This is our God. Our oft-misrepresented and maligned God.
Jesus lived tenderness and compassion, long-suffering and forgiveness, faithful love and loyalty, without being soft on sin.
I must do the same.
Michael
Tuesday, October 17, 2006
Miracle Maker
Miracle Maker, by Delirious:
I’m waiting here
For my life to change
When the waters stir
You can rearrange me
Just one touch is all I need
I’ve nothing much
But the wounds I feel
I’ve come to find the hand of the Miracle Man
Holy, you are holy
Who was and is and is to come
Holy, you are holy
Saviour Healer
I’m standing at the feet of the Miracle Maker
I’m holding on
With your life in mine
Living waters come
And you’ve rearranged me
Oh, you are holy, you are holy
Who was and is and is to come
Holy, you are holy
Saviour, Healer
I’m staring in the face of the Miracle Maker
(instrumental break)
You are holy, you are holy
Who was and is and is to come
Jesus, precious Jesus
Thank you, Saviour,
I’m walking in the shoes of my Miracle Maker
I’m standing with the faith of a miracle maker
This is one of the best all time songs ever written. It's best played alone in the car, with the volume up loud! And because it starts so quietly it's easy to put it on top volume. By the time the instrumental break comes I'm always singing at the top of my voice - but the volume is such that I can't hear myself sing. If the lyrics don't make you sing, the instrumental break will!
I progress from coming to find the hand of the miracle man. I'm standing at the feet of the Miracle Maker. I'm staring in the face of the Miracle Maker. And staring into his face, what can I do but fall down in worship - that's what the instrumental bit is for. And staring into his face will rearrange me. With the result that when I recover from the experience I am walking in the shoes of my Miracle Maker. He's the leader, I'm the follower. He's the teacher, I'm the disciple. He's the mentor, I'm the protege. What comes next? I'm standing with the faith of a miracle maker. That's the scary bit. I become a miracle maker. That's what God calls me to.
Do I get stuck looking for his hand? Or do I get restless and can't stand at his feet? Or can I not bear the heat of his holiness and fail to star in his face? Wow, the music! Or are his shoes an uncomfortable fit? Where is my faith?
Michael
I’m waiting here
For my life to change
When the waters stir
You can rearrange me
Just one touch is all I need
I’ve nothing much
But the wounds I feel
I’ve come to find the hand of the Miracle Man
Holy, you are holy
Who was and is and is to come
Holy, you are holy
Saviour Healer
I’m standing at the feet of the Miracle Maker
I’m holding on
With your life in mine
Living waters come
And you’ve rearranged me
Oh, you are holy, you are holy
Who was and is and is to come
Holy, you are holy
Saviour, Healer
I’m staring in the face of the Miracle Maker
(instrumental break)
You are holy, you are holy
Who was and is and is to come
Jesus, precious Jesus
Thank you, Saviour,
I’m walking in the shoes of my Miracle Maker
I’m standing with the faith of a miracle maker
This is one of the best all time songs ever written. It's best played alone in the car, with the volume up loud! And because it starts so quietly it's easy to put it on top volume. By the time the instrumental break comes I'm always singing at the top of my voice - but the volume is such that I can't hear myself sing. If the lyrics don't make you sing, the instrumental break will!
I progress from coming to find the hand of the miracle man. I'm standing at the feet of the Miracle Maker. I'm staring in the face of the Miracle Maker. And staring into his face, what can I do but fall down in worship - that's what the instrumental bit is for. And staring into his face will rearrange me. With the result that when I recover from the experience I am walking in the shoes of my Miracle Maker. He's the leader, I'm the follower. He's the teacher, I'm the disciple. He's the mentor, I'm the protege. What comes next? I'm standing with the faith of a miracle maker. That's the scary bit. I become a miracle maker. That's what God calls me to.
Do I get stuck looking for his hand? Or do I get restless and can't stand at his feet? Or can I not bear the heat of his holiness and fail to star in his face? Wow, the music! Or are his shoes an uncomfortable fit? Where is my faith?
Michael
Friday, October 13, 2006
Awake me
Today: just the song. Awake me by River Deep
intoxicated with my sleep
dreaming of my world on heat
release me please
burning out from spinning in circles
blinded by my apathy
release me please
heaven calls my name
I feel alive
I’m rising like the sun
awaking from my sleep
awake me
awake me
my selfish man is comfortably happy
fighting for passivity
release me please
awoken from the stench of corpses
my inner man arose to scream
release me please
heaven calls my name
eyes wide open, no more dreaming in the clouds
praying for a glimpse of you
intoxicated with my sleep
dreaming of my world on heat
release me please
burning out from spinning in circles
blinded by my apathy
release me please
heaven calls my name
I feel alive
I’m rising like the sun
awaking from my sleep
awake me
awake me
my selfish man is comfortably happy
fighting for passivity
release me please
awoken from the stench of corpses
my inner man arose to scream
release me please
heaven calls my name
eyes wide open, no more dreaming in the clouds
praying for a glimpse of you
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