Author: admin

  • “Sometimes” – the Importance of Evidence to the Contrary

     

    Sometimes – Sheenagh Pugh

     Sometimes things don't go, after all,
    from bad to worse.  Some years, muscadel
    faces down frost; green thrives; the crops don't fail,
    sometimes a man aims high, and all goes well.

    A people sometimes will step back from war;
    elect an honest man, decide they care
    enough, that they can't leave some stranger poor.
    Some men become what they were born for.

    Sometimes our best efforts do not go
    amiss, sometimes we do as we meant to.
    The sun will sometimes melt a field of sorrow
    that seemed hard frozen:  may it happen for you.

    ……………………

    This was sent to me this morning from a close friend, whose instincts for the right words at the right time is unerring. It seems to me to be one of those poems that contradicts the one damn thing after another syndrome that grows out of negativity become chronic, and we are convinced there are far more valleys of deep darkness than green pastures or still waters. Sometimes it's not as bad as we think, or feared; sometimes we do get it right; sometimes we are merely looking for the wrong things, in the wrong place, or in the wrong direction, so that we miss the good that is there to be seen. But yes, sometimes life does have ambushes, hidden trip-wires, unforeseen circumstances, and recurring disappointments. But then again, sometimes……

  • The Fascination of Modern Theology in a Postmodern or Post Postmodern and Post Christian Culture.

    51hDI4TH1gL._One of the first books I read when I was finding my feet on the terrain of historical theology was John MacQuarrie's Twentieth Century Religious Thought.  It was an SCM Limp Study Edition and cost £4.95. I read it through and discovered that Christian theology is exciting, bracing and enlarging when written by someone who is well informed, fair minded, alert to contemporary philosophical and theological trends, and able to distinguish between genuine game-changing trends and those wayward currents of thought that are fashionable but prove theologically unpromising.

    Further reading included direct engagement with major theologians like Barth, Brunner (does anyone still read Brunner), Bultmann, Bonhoeffer (so much now available in the translated works), Pannenberg, Kung, Moltmann (seminal in my own thinking), Tillich, Jungel, moving on to Guttierez, Boff, Lash, and MacQuarrie (himself now part of the story) and later still Torrance, Jenson, Hauerwas.

    61oHklZooUL._BO2,204,203,200_PIsitb-sticker-arrow-click,TopRight,35,-76_AA278_PIkin4,BottomRight,-64,22_AA300_SH20_OU02_The next survey of modern theology survey I read  was 20th Century Theology. God and the World in a Transitional Age, by Stanley Grenz and Roger Olson. This book helped me join together and see connections between modernity, Christian theology, cultural and philosophical moves and movements, providing a helpful map of modern theology. This book is now 20 years old, and I still refer to it.

    That brings me to two new books waiting to be read and near the top of the have to read soon pile. Mapping Modern Theology. A Thematic and Historical Introduction is a collection of essays on the main topics of Christian theology, in which the main theological loci such as atonement, creation, providence, pneumatology, eschatology are explored through the lens of theological writing rooted in the soil of modernity, roughly the last two hundred years. Edited by Kelly Kapic and Bruce McCormack this is a substantial anf innovative book and I look forward to reading it as an orientation to the contemporary debates.

    51opmkyLilL._BO2,204,203,200_PIsitb-sticker-arrow-click,TopRight,35,-76_SX385_SY500_CR,0,0,385,500_SH20_OU02_Just arrived is The Journey of Modern Theology. From Reconstruction to Deconstruction, by Roger Olson. This book began as a revision of the Grenz Olson volume mentioned above. But for very good reasons it has become a much enlarged book in its own right and while incoporating material from the earlier version, it is a very different book. Seven hundred pages now replaces the 400 pages of the earlier book.

    The usual suspects are included from Kant, Hagel and Schleiermacher onwards but the entire structure of the book is reworked under the framework of the subtitle, as each chapter explores the way theological assumptions, approaches and constructiuons have changed and adapted or resisted under the pressures of modernity.41176214FCL._BO2,204,203,200_PIsitb-sticker-arrow-click,TopRight,35,-76_SX385_SY500_CR,0,0,385,500_SH20_OU02_

    Placed alongside the indispensable (I dont use that word often) edition of David Ford and rachel Muers, Modern Theologians (Blackwell Great Theologians series) these books provide a very rich harvest of reflection and constructive critique of contemporary Christian theology in the West and North. By the way, Ford's volume was significantly changed for the third edition, and I have kept my original second edition because they are two very different books! Olson concedes that his Western Northern bias is a significant limitation, but recognises that a very different work is required, and perhaps in several volumes, if someone is to make a serious attempt at a project which would engage with global Christianity and its diverse styles and contexts of theological traditions, without privileging one over the other. Indeed something of such a project is currently underway by Veli-Matti Karkkainen, of which I will say much more in a later post. For now, I wanted to flag up to those who might be interested some of the good tour guides for modern theology. Over the next while I'll do occasional bulletins from the desk and let you know what's what.  y

  • An Early Scottish Blessing for the New Year – Shalom and Joy to All Who Come Here.

    The start of a new year is an artifical hinge point in our lives, but none the less significant for that. Looking to 2014 and all it will bring us, of blessing and difficulty, of gain and loss, somewhere in it all there will be the faithful presence of God, to be discerned, discovered and lived towards.

    This old Celtic Prayer is a favourite, and is sung with reverent gusto by Lesley Garrett in the CD Amazing Grace. One of the ways I remember and recount blessings now is with my camera – the words of the prayer, and the photos, are a way of bringing a beautiful creation and my own given sub plot in the story of God and His world into a playful juxtaposition.

     

    Deep peace of the running wave to you,

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    After the storm at Stonehaven

    Deep peace of the flowing air to you,

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    Low Lying Mist South of Fort William

     

    Deep peace of the quiet earth to you,

    DSC01649 (1)

     

    A Tiny Jewel on the Beach at St Cyrus

     

    Deep peace of the shining moon to you,

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    Late Autmun Moon from Our Garden in Dunecht Rd.

     

    Deep peace of the Son of Peace to you, for ever.

    Sunset sken

     

     

     

     

     

     

     

     

     

     

     

     

     

     

     

    Spring Sunset Over Loch Skene

    Early Scottish Blessing (adapted).

  • Charity Shops in Danger of Losing Credibility as Charitable Outlets.

    Oxfam store

    Went into an Oxfam Book shop it doesn't mattter where, and had a good browse. I saw several books and a CD I would have bought, but to be honest and upfront about it, they were far too expensive. I know the second hand book market and the prices that are fair and sensible, and the Oxfam pricing policy seems to sit at the highest end of that.

    That comment and what follows is from a friend of Oxfam. I am fully committed to the work of Oxfam. It's a charity I've supported for many years. The money raised is crucial to the wellbeing and improvement of life for many thousands of people, and at times Oxfam's work is a life-saving intervention. They need all the money they can get. So why did I not buy the books that interested me.

    Put simply, and probably a bit controversially, I don't like being ripped off, and I don't think a charity should price itself out of the market. A CD that is £4.99 on Amazon, was deemed a collector's item and priced at 10.99 second hand.  A two volume set of theology was twice the price of another second hand book seller who deals in theology and is not cheap. Add to this that Oxfam as a charity receives discount on local authority rates, is staffed by volunteers, and receives its book stocks as donations and at no cost. So why is that stock priced so high?

    Now I did buy a book – it wasn't a bargain but it was a fair price which I was glad to pay. It was an anthology of Aquinas' theological writings, an Oxford hardback published in 1954. In that deal there were two satisfied parties. So I wonder if there's a need to be a bit more realistic in pricing policy, and demonstrate an interest in the customers satisfaction as well as the main mission of making a difference in human life and welfare in a fragmented unequal world – actually the main mission is possible because of customer loyalty, volunteer time, public generosity in donations and a fine track record in using funds with strategic generosity and care.

    One other point easily missed in these austerity days. Charity shops started as places where those on low incomes and others struggling to get along in life could go and find warm clothing, and other necessities for knock down prices compared with the retail market. In the interests of maximising income and profits, there are now policies of only taking what is 'like new', or labelled designer, and these are priced beyond those who are looking for recycled good quality clothes at prices affordable to them. Nobody is saying charity shops should become clearance houses for worn out cast offs. But a balanced stock, with an eye to local customer base, and a commitment still to supporting the poor whether here or overseas, would restore a balance that is in serious danger of reducing the credibility of charity shops as places where the word charity stiull retains someof its meaning as gift and grace to the poor.

    The need for a review of pricing policy and customer service is increased when you come across articles like this.

  • Community Breakdown and the Fruit of the Spirit

    Given the relational mess in Galatia, where people were in danger of "devouring one another" (Paul's phrase), Paul's letter to the Galatian community of Christians is understandably strong and hard hitting. He is angry, anxious, stressed out and seriously upset at the possibility the Galatian Christians will give up their freedom in Christ, start playing the safe game of rule-keeping and never learn the call of God to walk in freedom, be constantly led by and faithfully keep in step with the Holy Spirit, who purs the love of God into their hearts and calls to the risks of commitment and transformational discipleship.

    Paul has no hesitation in using every rhetorical trick in the book, has no compunction about using arguments that are manipulative, persuasive, adversative and at times downright dogmatically assertive. At the same time his genuine concern for them, and for the truth of the Gospel of Jesus is couched in language of approach, with invitation to dialogue, but not to negotiation if that means compromise on the central principle of their faith in the faithfulness of Jesus, to empower, enable and ensure their freedom in Christ to live for God in the power of the Spirit.

    Smudge 1It's against that background that we come across Galatians 5.22-23, that cluster of virtues called the fruit of the Spirit. Love, joy, peace,patience, kindness, goodness, gentleness, faithfulness, self-control. Having enumerated earlier in chapter 5.16-21, and in graphic detail, the works of the flesh, and described the chaotic, destructive impulses that drive ambition, selfishness and uncontrolled egotism, he contrasts these with the fruit of the Spirit. And while each virtue refers to individual character and personal transformation, Paul is writing not to an aggregate of individual, but to a troubled community. The Fruit of the Spirit is communal as well as individual, social as much as personal, describes the ethos of the community as well as the inner climate of the individual.

    These nine virtues, together the fruit of the Spirit, are not exhaustive. Paul lists precisely the virtues of Christlikeness that most fully contradict the in-fighting, factionalism, relational breakdown, competitive rivalry, nasty back-biting, self-righteous condemning, habitual hostility and serial offensiveness of people so sure of their own rightness they have no idea how wrong they are. Pride, arrogance, self-righteousness, anger and the desire for payback are forms of blindness to the other, and of deafness to the words and the heart of the other. 

    By contrast the fruit of the Spirit describes a disposition that is open, receptive, courteous, kenotic, disciplined by love, focused on peace, respectful of otherness, community building, relationally healing, intentionally generous, assuming the best, utilising an hermeneutic of trust rather than an hermeneutic of suspicion, and in all these senses, Christlike. Because only the one who can say Galatians 2.20:

    "I have been crucified with Christ. I n o longer live, but Christ lives in me, and the life I now live in the flesh, I live by faith in the Son of God who loved me and gave himself for me".  

    And when that life is lived in us the fruit of the Spirit of Christ is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self control. And as Paul says, no law achieves that, only the transformative presence of the crucified and risen Christ, active in the world, the church and our lives. 

    Going into 2014, the ninefold fruit of the Spirit would be a powerful and enlightening set of key performance indicators in a healthy church – how far are these Christlike dispositions evident in the ethos of the community, the inner climate of those who call themselves the people of God? 

  • Settling for the Safety of Faith or Taking the Risks of Trusting God.

    "Our minds are constantly trying to bring God down to our level rather than letting him lift us into levels of which we were not previously capable." I found myself agreeing wholeheartedly with that sentence even before finished reading it; and then nodding in full affirmation once I had read it through, and thought about it. Our capacity for life, for love, for God, is not so much a given finitude, nor an inevitable constraint of limits due to our incapacity as human beings; it is our anxious clinging to the familiar, our privileging of our past experience as criterion for what is possible, real and significant. There is comfort in reaching a plateau with the hard work and the upward climb behind us; the temptation to settle for what we have, to settle where we are, to settle in the now and allow the present to determine the future. The known is secure; the familiar is reassuring; and both these attractive complacencies remove from our lives one of the essentials of faith, risk.

    Christian Wiman, quoted above, goes on to say something which is crucial for our spiritual health and human fulfilment: "What might it mean to be drawn into meanings that, in some profound and necessary sense, shatter us? This is what it means to love."  To love God, to love another person, to love people, to love the world, and yes, to truly and completely and honestly love ourselves, are risks which carry within them not only the potential but the certainty of loss, pain, suffering and wounds, maybe even death. Those same risks carry within them not only the potential but the certainty of gain, joy, companionship and healing. And therein lies the choice, insulated safety with the familiar, or exposure to risk by being open to that which might shatter us, the transcendent.

    At least that's what it would be like if it weren't for that mysterious, disruptive, compassionately sovereign and unpredictably tough movement in our hearts and in the world that we call grace, the grace of God. "There but for the grace of God go I" is familiar cliche. Just as true to life, and far less comforting is the confession, "Here but for the grace of God I would stay". To add cliche to cliche, old John Newton knew a thing or two when he wrote, ''Twas grace that brought me safe thus far / and grace will lead me home." And home isn't here, home isn't what we merely settle for, or settle into. Home is where God is taking us, and the journey isn't finished, the destination isn't reached. Instead of bringing God down to our level, God calls us to follow to levels beyond our present capacity, and God draws us into meanings that will shatter us because that is what love does. And in that creative process the shattering allows us to grow out of the carapaces of limiting habit, complacent achievement and comforting safety. That Love which calls for an answering, risk-taking love draws us out of the known to the unknown, out of security to risk, and out of contentment with stagnation to drink at the wells of that living water which is inexhaustible, life-giving and will sustain us on the way home. And in all the senses that matter, the true home of the human heart is in God, in whose image we are created, and into whose eternal love we are called.

    This photo of Scheihallion was taken at Easter when we were on holiday at Loch Rannoch. The cloud obscures much of the mountain, but shows enough to tempt the climber. My son Andrew and I climbed it later that day, and neither of us climb Munros often enough for it to be a dawdle! But the view from the top, the exhilaration of climbing, the shared flask of coffee, the humbling awareness of those much fitter than us who passed us on the way up, and the long descent with legs beginning to ache but an inner glow of gladness, made for a satisfying day. And no amount of viewing with binoculars or photographing this majestic Scottish mountain from the safety of distance compares with the hard work of climbing it, encountering it, and allowing it to become part of the air we breathe and the memories that make us who we are.

    "Our minds are constantly trying to bring God down to our level rather than letting him lift us into levels of which we were not previously capable."

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  • Infinity dwindled to Infancy – Anticipating Advent.

     

    Virgin

     

    The Blessed Virgin Compared To The Air We Breathe

    Gerard Manley Hopkins

     

    Wild air, world-mothering air,

    Nestling me everywhere,

    That each eyelash or hair

    Girdles; goes home betwixt

    The fleeciest, frailest-flixed

    Snowflake; that ’s fairly mixed

    With, riddles, and is rife

    In every least thing’s life;

    This needful, never spent,

    And nursing element;

    My more than meat and drink,

    My meal at every wink;

    This air, which, by life’s law,

    My lung must draw and draw

    Now but to breathe its praise,

    Minds me in many ways

    Of her who not only

    Gave God’s infinity

    Dwindled to infancy

    Welcome in womb and breast,

    Birth, milk, and all the rest

    But mothers each new grace

    That does now reach our race—

    Mary Immaculate,

    Merely a woman, yet

    Whose presence, power is

    Great as no goddess’s

    Was deemèd, dreamèd; who

    This one work has to do—

    Let all God’s glory through,

    God’s glory which would go

    Through her and from her flow

    Off, and no way but so.

     

      I say that we are wound

    With mercy round and round

    As if with air: the same

    Is Mary, more by name.

    She, wild web, wondrous robe,

    Mantles the guilty globe,

    Since God has let dispense

    Her prayers his providence:

    Nay, more than almoner,

    The sweet alms’ self is her

    And men are meant to share

    Her life as life does air.

      If I have understood,

    She holds high motherhood

    Towards all our ghostly good

    And plays in grace her part

    About man’s beating heart,

    Laying, like air’s fine flood,

    The deathdance in his blood;

    Yet no part but what will

    Be Christ our Saviour still.

    Of her flesh he took flesh:

    He does take fresh and fresh,

    Though much the mystery how,

    Not flesh but spirit now

    And makes, O marvellous!

    New Nazareths in us,

    Where she shall yet conceive

    Him, morning, noon, and eve;

    New Bethlems, and he born

    There, evening, noon, and morn—

    Bethlem or Nazareth,

    Men here may draw like breath

    More Christ and baffle death;

    Who, born so, comes to be

    New self and nobler me

    In each one and each one

    More makes, when all is done,

    Both God’s and Mary’s Son.

      Again, look overhead

    How air is azurèd;

    O how! nay do but stand

    Where you can lift your hand

    Skywards: rich, rich it laps

    Round the four fingergaps.

    Yet such a sapphire-shot,

    Charged, steepèd sky will not

    Stain light. Yea, mark you this:

    It does no prejudice.

    The glass-blue days are those

    When every colour glows,

    Each shape and shadow shows.

    Blue be it: this blue heaven

    The seven or seven times seven

    Hued sunbeam will transmit

    Perfect, not alter it.

    Or if there does some soft,

    On things aloof, aloft,

    Bloom breathe, that one breath more

    Earth is the fairer for.

    Whereas did air not make

    This bath of blue and slake

    His fire, the sun would shake,

    A blear and blinding ball

    With blackness bound, and all

    The thick stars round him roll

    Flashing like flecks of coal,

    Quartz-fret, or sparks of salt,

    In grimy vasty vault.

      So God was god of old:

    A mother came to mould

    Those limbs like ours which are

    What must make our daystar

    Much dearer to mankind;

    Whose glory bare would blind

    Or less would win man’s mind.

    Through her we may see him

    Made sweeter, not made dim,

    And her hand leaves his light

    Sifted to suit our sight.

      Be thou then, O thou dear

    Mother, my atmosphere;

    My happier world, wherein

    To wend and meet no sin;

    Above me, round me lie

    Fronting my froward eye

    With sweet and scarless sky;

    Stir in my ears, speak there

    Of God’s love, O live air,

    Of patience, penance, prayer:

    World-mothering air, air wild,

    Wound with thee, in thee isled,

    Fold home, fast fold thy child.

     

  • The Friends Who Help Us Grow Roots

    Tom and Beth have left a comment on the sidebar. They are two people whose hospitality, care and patience helped me in the early days when I had little idea what following Jesus was all about. For several years I was educated in welcome, and given a grounding in one to one pastoral care through their own informal generosity.

    Tom and I worked in the same engineering firm for a year or so, we sang together in the Christian Endeavour choir and most weeks I was run home because I;d stayed so late I missed the last bus.When they left for New Zealand I was already sensing God's call to ministry and chasing after Highers at night school to enter University. I've only seen them a couple of times since, when they were home over the past 42 years. Life moves on and so do each of us as we grow, change and slowly become the people God calls us to be, with all the diversity of experience and perspective that shapes and directs us.

    But I've never forgotten you Tom and Beth, and always look back on that first Christian friendship as one of the rooting powders that helped my life towards a rootedness and stability in a faith that has sustained me. We can never know who it is we help and befriend, nor how their lives and ours turn out. But amongst the strategic graces with which God blesses our lives are those who befriend us, encourage us, and who share parts of our journey with us. Tom and Beth have been two such graces in my life, and it's a Christmas surprise to hear from them.

    God bless you in your own retitrement in Brisbane, and the peace of the Prince of Peace fill you home and your hearts. 

  • Prayer of Praise and Hope – O Come Let Us Adore Him

    This prayer was prepared for Advent worship and used in several churches throughout Advent when I was preaching. The Isaianic promise about the child who is born remains one of the most magnetic visions of a world redeemed from ruthless greed, re-educated from arrogant ifnorance to life giving wisdom, and pacified by conciliating love rather than brutal power. For a world like ours, Isaiah remains a resource of hope, and an affirmation of possibility that God is neither silent nor complacent over the brokenness and recalcitrance of human existence.

     

    O come let us adore him

    Mighty God, in Jesus your Son, through your Holy Spirit,

    you have made yourself known to us as Father. 

    We praise you for the love that eternally flows

    between Father, Son and Spirit;

    your love has overflowed in creative purpose,

    bringing into being all that exists.

    O come let us adore him

    Yellow

     

    Everlasting Father,

    we thank you for the gift of our own lives,

    for daily bread, clothing and a home.

    You have called us to be your children,

    and we praise you for your faithfulness,

    and for the untiring mercy and goodness

    that follows us all the days of our lives.

    We look on our world,

    its beauty and brokenness,

    its wealth and impoverishment,

    the light and the darkness,

    and we pray that your kingdom may come

    and your will be done on earth.

    For every act of forgiveness,

    every word of reconciliation,

    every look of compassion,

    every generous gift,

    every attempt to heal,

    every step taken towards peace and justice,

    every tear turned to laughter,

    we praise and adore you.

    O come let us adore him

     

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    Wonderful counsellor,

     teach us to keep in step with the Spirit;

    to let ourselves be taught about the things of Jesus,

    and to be open to the strength and power you give

    that enables us to follow faithfully after him day by day by day.

    Give us wisdom and courage

    to live in a world with more questions than answers;

    teach us the humility to listen,

    patience to understand

    and compassion to care,

    before we blurt out our words,

    so that when we speak of Jesus,

    when you speak through us,

    we do so as sinners saved by your grace,

    as beggars telling others where to find bread,

    as fellow travellers whose own footsteps are uncertain.

    For the guidance and gift of the Wonderful counsellor

    we praise and adore you. 

    O come let us adore him

     

    DSC00535

     

    Prince of Peace,

    you came as light into the darkness of our world;

    the light shines and the darkness has not overcome it.

    By love you confronted hate,

    by peace you disarm violence,

    by service you undermine power,

    by forgiveness you dissolve the toxins of enmity,

    by resurrection power you give new life.

    Teach us your followers to be people of peace;

    create peace in our hearts,

    pervade peace in our homes,

    establish peace in your church,

    pour peace into your world.

    And by peace more than the absence of hostility,

    but the presence of shalom, goodwill, health and justice,

    room to grow and flourish in freedom.

    In the coming of the Prince of Peace

    these things are no longer a transient pipe dream,

    but the beginning of the fulfilment of eternal promises

    for which we praise and adore you

    O come let us adore him

     

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    The photos are

    'Yellow', taken looking out beyond Johnshaven in June on the Montrose Road.

    'Mirror', taken on the Fort William Road late November.

    'Sheila' taken walking in Glen Dye in May 2012

    'Horizons' taken at Loch Rannoch in June

  • Community, Gratitude and the Constancy of Kindness.

    DSC00277I wasn't sure I liked th poem below when I first read it. It's in Marva Dawn's Truly the Community p 215. It seemed overstated, an ideal rather than a relationship, a tone of too good to be true, and too sweet to be wholesome. Until I got to the last four lines and the too good to be trueness was proven to be true. Grace is too good to be true, resurrection the kind of impossibility that gives miracles a bad name, and Hilarity…Well it was the word hilarity that clinched it – this is a poem that asks us to think of caring, friendship, community not as human projects, but as the outcome of love incarnate, new creation through resurrection, and real community a grace enabled gift that creates new conduits of grace. Many of which flow towards us in the taken for grantedness of genuine love that is about presence, action and the faithfulness that makes the presence constant and the actions reliably fitted to those blessed to receive them.

    With Gratitude

    You said

    "Call us, anytime you need us",

    and I felt at home in your words.

    I poured out my grief,

    and you hugged me.

    I told you my fears,

    and you prayed that I would sleep protected.

    I expressed my confusion,

    and you helped me sort out the parts.

    I tried to face my ugly self,

    and you kept on caring.

    I gave you my pain,

    and you gave me a kiss.

    How can I thank you?

    How do I express this awareness

    that I have found a home in your love,

    that I've been adopted by your grace?

    It's like the Resurrection, promising life

    and healing and Hilarity.

    It's just that Easter

    is incarnated in your care.

    The photo of beach cobbles was taken on Inverbervie beach – this is one way of taking them away and enjoying them without plundering the beach. There's a random harmony of cobbles washed into relationship with each other.