Author: admin

"It is not we who sustain the Church, nor was it those who came before us, nor will it be those who come after us. It was, and is and will be the one who says 'I am with you, even to the end of time…' As it says in Hebrews 13 'Jesus Christ the same, yesterday, today and forever. And in Revelation 1, 'Who was, and is, and is to come. Truly he is that one, and no one else is, or ever can be."

Quoted in A McGrath, Roots that Refresh, 192.

Now there's a presupposition that should inform every missional decision, preface every strategic review, edit every agenda for change, reassure every discipleship risk assessment. And there's a presupposition that should alleviate anxiety, prevent paralysis, dissolve complacency, and negate negativity by the positive assertion of the eternal reliability of who God is in Christ.

Frederick Hart's Christ Rising is one of my favourite images. The cruciform shape and the bursting energy show a figure transcending humanity, but profoundly human.

For a number of years now I have taught a module entitled Rediscovering the Triune God. The title was borrowed from the book of the same name by the late Stanley Grenz, a Baptist scholar of remarkable learning, wide theological sympathy and an intellect graced by spiritual integrity. His book isn't easy reading, but it gets the job done in reviewing the 20th century developments in Trinitarian theology. Alongside Grenz we read our way through Moltmann's The Trinity and the Kingdom of God, not because Moltmann is the last word on Trinitarian theology, but because his construal of a social doctrine of the Trinity provokes theological discussion over a wide range of doctrinal issues from ecclesiology to Christology, from the incomprehensible suffering of God to the incomprehensible but all too apparent suffering of humanity, as the crucifixion of the Son of God is brought into salvific relation to the crucifixion of creation through sin, by the unprecedented and unimaginable action of the Triune God.

It's a tedious and intellectually lazy cliche that the Christian understanding of God as Trinity is an exercise in abstract speculative or systematic theology with little relevance or practical value in Christian life and existence. My own experience has been one of deepening love for the Triune God, an awakened hunger not only for understanding and appreciation, but for the love grace and fellowship that flow within and beyond the life of Father Son and Spirit. The Holy Trinity is less about relevance than revelation, less about abstraction than adoration, less about speculation than spirituality, less about our pragmatism than our prayers and God's perfections.

And yet. Ironically once grasp the mystery and glory of the Trinity and we discover that the reality of God is an eternal mutual exchange of self-giving love, which reaches out beyond that life in creative purposeful action which is love's continuous expression; well, then we realise the practical import of an adequate theology of the Triune God. In a more recent paper Moltmann ends by a characteristic call to Christians to live in the experience of the grace, love and fellowship of the Triune God of suffering, redeeming and hope-filled love.

The fellowship of believers lives mystically in the Triune God. The triune God is the broad place in which we embrace each other, it is the field of force of the love which makes us, together with each other, living people; it is the open future which invites us to hope.¹

The new module I'm teaching from September is Trinity and Community, and while some of the content of the earlier module will be included, it will be from a quite different pastoral and theological perspective. If today's high powered buzz words (especially in Evangelical circles) are to be preserved from becoming verbal idols at worst, or pragmatic solutions to church decline, or secondary focal points of community efforts which displace the primary and central focus of God in Christ in the power of the Spirit, then it will be through a recovered, resurgent and embodied Trinitarian theology. Mission, discipleship, worship, evangelism -some of the high powered buzz words – and their grammatically dubious cousins missional and discipling, are indeed key theological urgencies for the Church, for the churches and for Christian people seeking to be obedient to God in a post most things culture that routinely displaces and confuses the Church and its historic forms of witness.

But in seeking to be obedient to God, the first priority is to know God well enough to bow before mystery, to embrace the rich complexity of loving reality that is the God revealed in Jesus Christ. That, as the Church early came to discover, involves us in contemplative wonder, thoughtful adoration, reverent experiment, joyful intellectual toil, conceptual humility, and the fear of God which is the beginning of wisdom, and which reminds us, with our unabashed impatience with mystery, to take our shoes off. The Holy Trinity is the life of God, into which we are drawn by the grace of Christ, the love of God and the communion of the Holy Spirit. And for myself, discipleship, mission, worship, evangelism and all other defined activities characteristic of Christians, draw their relevance, importance and ultimate significance from the God whose Triune life of creative, redemptive and consummative love seeks to reconcile all things unto Himself.

¹See his paper "The Church in the Power of the Spirit", in The Holy Spirit in the World Today. Jane Williams (ed.), (London: Alpha, 2011), 28.

The tree is my everlasting salvation. 
It is my food, a shared banquet.  Its roots and the spread of its
branches are my own roots and extension… Its shade I take for my resting
place; in my flight from oppressive heat it is the source of refreshing
dew for me… Food for my hunger and wellspring for my thirst, it is also
covering for my nakedness, with the spirit of life as its leaves… Fearful
of God, I find in it a place of safety; when unsteady a source of stability. 
In the face of a struggle, I look to it as a prize; in victory my trophy.

It is Jacob’s ladder, the passage
of angels, at whose summit the Lord is affixed.  This tree, the plant
of immortality, rears from earth to reach as high as heaven, fixing the
Lord between heaven and earth.  It is the foundation and stabilizer
of the universe, undergirding the world that we inhabit.  It is the
binding force of the world… It is riveted into a unity by the invisible
bonds of the Spirit, so that its connection with God can never be severed. 
Brushing heaven with its uppermost branches, it remains fixed in the earth,
and between the two points, its huge hands completely enfold the stirring
of the air.  A single whole, it penetrates all things and all places.

Student supervision, a preaching request, and a long interest in the Epistle to the Hebrews have encouraged me to tackle G L Cockerill's new commentary on Hebrews. Published in the New International Commentary on the NT series, it runs to 760 pages and will take a while to work through. I've done this kind of thing before with Hebrews – 30 years ago with the commentary by F F Bruce in this same series.

I know all kinds of folk come past this blog and not everyone will be interested in everything posted here. Poetry or tapestry, Renaissance Art and Kirekegaard, photos and haiku, books of all kinds on many subjects from spirituality to biography, to systematic theology to novels, and most anything else that seems interesting to share. So every now and then a piece of self-indulgent bibliphilia, often on that expensive genre of the biblical commentary.

F F Bruce mentioned above was a remarkably humble and even more remarkably learned Christian scholar who almost singlehandedly in the 1950's into the 1960's demonstrated that it is possible to be a convictional evangelical and an academic professor of Biblical Studies holding his own in scholarly integrity in a secular institution. His background in the Christian Brethren, his deep and wide knowledge of the New Testament world and the classical languages, his expertise in New Testament Greek and intra-biblical knowledge meant that his commentary on Hebrews was one of the great written gifts to preachers and Bible students keen to do justice to this vibrant and urgent document from the early church.

So I bought it for £3.25 (not cheap in the early 1970's), and I read it, one of the first full length commentaries I read, and realised that such daily increments of conversation with expert exegetes accumulated in the mind, enriching, expanding and transforming my approach to the biblical text. That's why I put in the sidebar the commentary I'm reading – a gentle corrective for those who might wonder at my tedium threshold, and an assurance that such disciplined understudying is no more tedious than a shower after a long day, or before another one starts!

And now Cockerill – who is persuaded, so far as any guess has credibility, that Apollos wrote Hebrews. A long slow summer read, another exercise in incremental gains in 'the grace and knowledge of God'. The painting is Rogier Van Der Weyden's 'Deposition'. This is one of the masterpieces of Renaissance Art, amongst the most remarkable depictions of human sorrow in its diversity and the concentrated anguish of loss which feels utterly, and ultimately, irreversible and irredeemable. Hebrews explores the heights and depths of divine mercy, suffering, judgement and love – Van der Weyden depicts the heights and depths of human suffering, compassion, sorrow and love.

“Prayer is not for getting what we want, but rather for
bending our wants toward what God wants.” (Stanley Hauerwas)

Wanting is one of the
strongest drives in our nature. The Lord's Prayer recognises this. Our wants can be as daily as bread, as needful
as forgiveness, as desperate as a cry for deliverance from whatever might hurt
and harm us. We want the material things we need to live; we want to have
satisfying relationships with other people; we want to be kept safe and to live
as well as we can. And at times we live as if achieving all that was entirely
up to us.

But each of these wants is part of basic prayer. We pray to
God for what we need to live our lives – bread to nourish our bodies, the
security of home, enough money to provide what’s needed, a job to give us a
place and a purpose. We pray to God about marriage, friendships, family
relationships, people we work with, neighbours. Time and again these
relationships need to be salvaged, renewed, cleansed, recycled.

That same prayer deals with needs as well as wants: forgive us when
we get it wrong, as we forgive those who get it wrong with us. In life there are alos givens, those circumstances that come to us, or at us. So we pray to God
about those experiences that test our integrity and our faith, that face us
with hard choices, when it’s easier to do wrong than pay the price for doing
right. So we bring our wants to God; often we want, mostly we need, those things we can’t live without,
or at least can't live well without – bread, forgiveness, strength to survive the traps and tests and temptations of life that often feels way too complex, demanding and confusing. 

The Lord's Prayer is a remarkably clarifying agenda to start, and end, each day.

The photo looks towards Stirling from Gartmore – the sense of space and distance help put this small person in  perspective!

Below is Kierkegaard's prayer as he sets out to write The Works of Love. It's a long time since I read Kierkegaard, and I have to confess I've picked up Works of Love more by accident than design, which could mean more by providence than accident! He is never a comfortable read, always subversive of the ego's search for affirmation and critical of its imaginative strategies to secure opportunities for self promotion, self-comfort, and self advancement into the places of human power and praise.

Geroge Pattison in the introduction encorages a reading one by one of these discourses, each to be considered as effectively a series of scripts for self examination, requiring a response of intentional transformation. This takes place under the discipline of a Love that is the sum and substance and source of all other genuine loves, which are made real in acts, works and habits of performance, sustained by the eternal energy core in the life of the Triune God.

How could love be rightly discussed if You were
forgotten, O God of Love,

source of all love in heaven and on earth,

You
who spared nothing but gave all in love,

You who are love, so that one
who loves is what he is only by being in You!

How could love properly be
discussed if You were forgotten,

You who made manifest what love is,

You, our Savior and Redeemer, who gave Yourself to save all!

How could
love be rightly discussed if You were forgoteen, O Spirit of Love,

You
who take nothing for Your own but remind us of that sacrifice of love,

remind the believer to love as he is loved, and his neighbor as himself!

O Eternal Love, You who are everywhere present

and never without
witness wherever You are called upon,

be not without witness in what is
said here about love or about the works of love.

There are only a few
acts

which human language specifically and narrowly calls works of love,

but heaven is such that no act can be pleasing there unless it is an
act of love–

sincere in self-renunciation,

impelled by love itself,

and
for this very reason claiming no compensation.

I am an occasional and aspiring Benedictine. I've wanted for some time to write a paper on Benedictine Spirituality and Baptist Ecclesiology. Not as daft as it sounds. For me it started with Esther De Waal's book Seeking God. That was my first serious look at a monastic rule, and I was captivated by the moderate, common-sense discipline of a Rule that had much to say to those outside as well as inside a monastery. For example the Rule of Benedict has much to say about community; so has Bonhoeffer in a different context at Finkenwalde (a community pejoratively labelled monastic); and so has Jean Vanier in his still finest book, Community and Growth. And for all our claimed Baptist crededntials about rhe gathered community, the fellowship of believers and the Body of Christ locally, we aren't exactly amongst the front runners in articulating, demonstrating, practising and propagating community.

So when I read Benedict, Bonhoeffer, or Vanier, what I encounter is critical honesty about what gets in the way of community, realistic practices which sustain and grow community, indeed a theololgy of community that is rooted in a way of life, and a way of life that is the outcome of community. A dialectic of discipline and grace, of individual and community, of hopefulness and humility, and of love as both ideal to be striven towards, and human beings as limited, fallible yet graced carriers of the image of God.

Joan Chittister is a nun in trouble – actually she's quite often in trouble with the Catholic hierarchy. She is independent in mind, persuasive and eloquent in her writing and speaking, suspicious of oppressive structures demanding unreasonable obedience, – and a sharp and imaginative expositor of the Rule of Benedict. So as just one wee quote from her book on the Rule – and think Baptist church meeting rather than monastic dinner table:

"Humility is a proper sense of self in the universe of wonders. When we make ourselves God, no one in the world is safe in our presence43. Humility, in othewr words, is the basis for right relationships in life."

And here is Benedict himself, giving advice before the Baptist church meeting sets out on its agenda; remember he was writing for monks – he was such a moderate sensible Abbot that today he would think the accusation of political correctness a small price to pay for using discourse that included men and women!:

Accordingly, brothers, if we want to reach the highest summit of
humility, if we desire to attain speedily that exaltation in heaven to
which we climb by the humility of this present life, ⁶then by our ascending actions we must set up that ladder on which Jacob in a dream saw angels descending and ascending (Gen 28: 12). ⁷Without doubt, this descent and ascent can signify only that we descend by exaltation and ascend by humility. ⁸Now the ladder erected is our life on earth, and if we humble our hearts the Lord will raise it to heaven.

Question for us Baptists: When was there last a seminar on humility? As opposed to conferences, seminars, sermons, books, and T shirts about leadership?How long before we can buy a Leadership app – or have I missed it and it's already here?

I only ask, humbly.

The photo is of the completed Shalom Tapestry. Each Panel expresses imagery from one of the Psalms. It is worked freehand, each panel allowed to evolve on the canvas rather than being pre-planned. During the months I was doing it, I began to explore colour, shape and image as complementary ways of responding to texts that were throughout that time very significant sources of sustaining and strengthening. In their own unique way the Panels are textile textual exegesis, stitched spirituality, contemplation on canvas, Panels of prayer. Those Psalms are now woven into my remembered experience of lost equilibrium, costly love, and the ache of longing for recovered shalom. In that sense the tapestry is testimony, an icon painted in the threads of my life. 

S   = Psalm 1

          "like trees planted by streams of water…" 

h   = Psalm 8

       "when I consider the heavens…what are human beings that you

            care for them?"

a l = Psalm 104

        "You stretch out the heavens like a tent…you make springs

             gush forth in the valleys…"

o   = Psalm 23

        "still waters…green pastures…my cup runneth over…

             goodness and mercy shall surely follow me..

m  = Psalm 121

            "I lift my eyes to the hills..where does help come from?"

O Thou who art the light of the minds that know thee,

the
Life of the souls that love thee,

and the strength of the
hearts that serve thee:

Help us to know thee that we may truly
love thee,

and so to love thee that we may fully serve thee,

whom to serve is perfect freedom,

Amen (Augustine of Hippo)