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  • Finally Comes the Poet: Brueggemann on Job

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    One of the long term benefits of conversation with Walter Brueggemann is the familiarity of surprise. That isn't an oxymoron. It's a promise. Those who read Brueggemann will find that his take on a text can seem at first odd and off centre – surprisingly so. And then you realise that the text he is exploring is itself odd and off-centre. Indeed texts that deal with God, human longing, a broken, angry or frightened world, are likely to be texts that don't easily fit our conceptual comfort zones.

    Take for example the two or three pages on Job, when Brueggemann is dealing with God's response to the insistent human voice of faith. Last autumn I read the superb commentary on Job by Samuel Balentine – that was an education in exegesis, pastoral theology and literature-enriched reflection on human life as free and constrained, as tragedy and praise, as faith at the wild extremes of created experience. That great nugget masterpiece Job, attracts some of the most creative theological minds and sympathetic textual interpreters – including Brueggemann.

    Amongst the comments of Brueggemann on Job, (I so wish he would write a commentary on that book), are several paragraphs where his concern is to point to an honest preaching of texts whose oddity defies neat categories, and whose purpose is to embrace the strangeness of texts which deal with the ultimacy of God for human life. So here is some of Brueggemann on Job (illustrated by one of William Blake's paintings – themselves eerie and profound commentary on Job):

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    "Job pushes his attack on God as far as a voice in israel dare push. In chapter 9 Job asserts not only that God is unrelaible, but is in fact a liar (20-22). Job never pushes to God's nonexistence, for then he would quit speaking and be reduced to silence. Muteness is practical atheism. Job keeps believing and speaking; he lives for the dispute. Likely that is why in ancient israel there are no atheists. The conversation of faith is the best action in town. Job is characteristic of Jewishness that finds dispute a viable, crucial form of faith. Job delineates his experience of negation, of God's absence and silence, of God's refusal to deal with his issues. Job yearns most for an anaswer, any answer, because he prefers harsh dialogue to an empty monologue.


    ….Faith if it is to survive knowingly and honestly, must live in an unjust world….Job learns that while the world may not be to his liking, the world will hold at its centre because it is God's world. The world does not rest in Job's virtue. In the end Job is released for yielding and submission, for trust and praise, and finally he is released for freedom to live."
    (Finally Comes the Poet, 61, 62)
  • Prayer for Marilyn Monroe, Jade Goody, and for ourselves

    Cardenal A long time ago I came across a prayer for Marilyn Monroe, written by Ernesto Cardenal, the Nicaraguan Catholic poet-politician. It is a careful account of what happens to a woman who becomes iconic, and whose value and identity are conferred on her by public attention and media hype. Marilyn Monroe the celebrity was created by a culture hungry for glamour, eager for scandal, and addicted to vicarious experience. Vicarious experience is when we can observe from a safe distance other people living the life we wish we could but never will, or in which their hurt and brokenness becomes a spectacle, a performance which we watch without ever encountering the painful reality.

    When I say the prayer for Marilyn Monroe is a "careful account", I mean the account was full of that kind of care that begins with compassion, moves to anger and ends with a prayer for her peace, and for our forgiveness for reducing a human being to the level of our personal entertainment.

    I am feeling something similar about the coverage of Jade Goody's illness. I've accompanied enough people through this later stage of a life journey to respect vulnerability, revere human courage, recognise the beauty and poignancy of our very human desire to live the gift of life fully. To do this in the public eye, with privacy auctioned to Digital TV and tabloid papers, and for the entire process to be orchestrated by a publicist, indicates a culture in which ethical norms and respect for human dignity have encountered their own credit crunch. We have become voyeurs of grief, trying to make death a virtual reality.

    The good that is done in publicising the need for vigilance and research funding for this kind of cancer; the earning of enough money to ensure financial security for her children; even the strength Jade herself generates through turning her last weeks into a reality TV performance; each of these can be defended as reasons why Jade is doing this.

    0007231946.01._SCLZZZZZZZ_ And I have no criticism whatsoever for her. My sadness and outrage come from somewhere else. Jade Goody's life story is one in which some of the most serious deficiencies in our social care of children and vulnerable young people are exposed. Since her career was launched through Big Brother she has endured adulation and opprobrium, that see-saw of love and hate the media revels in all the way to the bank, but which is lethally corrosive of a person's identity and self-worth. Our fascination with celebrity culture over mere humanity, our preference for reality TV instead of reality, our capacity through media coverage to make and break our gods (lower case intended), and the huge financial power of fame and infamy as vehicles for public entertainment; these have created a culture in which the celebrity is no longer considered a human person, and the first stone always lies nearby, ready to be thrown. There can be few more damning illustrations of our society's lost values than our endorsing of a process which puts entertainment value on a young woman's dying. I think what I find most distressing in this is the default selfishness of a culture where tears, sympathy and even grief are dissolved into the acid of reality TV and celebrity public self-exposure.

    All of this arises out of praying the Lord's Prayer. How? Because that clause about being forgiven as we forgive those who sin against us, raised for me the old question about the sinner and the sinned against. Is Jade Goody sinner or sinned against? In one sense we all are – sinner and sinned against. But in some lives the damage sustained in growing up and trying to make a way in life seems disproportionate. And it can decisively shape who we are.

    D_dali_dali0079 But this I believe. Whoever Jade Goody really is, God knows. I mean it. God does know. And the love and assurance, the security and the peace, the acceptance and healing of soul that we all long for, Jade included, depend on the truth of that central affirmation of Christian faith, that in Jesus, the friend of sinners, we are shown that God is love – and what kind of love God is. Jade and her children have been christened – I've no idea what all that was about other than this. In God's eyes Jade Goody is not and never has been, the composite cipher of a media circus. She is a daughter, a woman, a mother, a person with a name, and she is known to God. And the God whose love is seen in Jesus will treat her with a compassion and love infinitely more redemptive and non-judgmental than the celebrity culture that thinks it created her. Jesus doesn't throw stones. 

    Jade Goody hasn't tried too hard to conform to the expectations of "respectable society" – like other in your face celebrities she's been exploited by her public. In fact she reminds me more of those less reputable women whose names Jesus knew. Those women who found that when it comes to knowing who they are, and being gifted with a deeper sense of their value and loveability, it isn't the media machine, or the all consuming audience that matter. It's the One who knows and speaks their true name, and who knows more deeply than any other, that there are those who love much because they have been forgiven much (the name of the Dali painting above).  

    And so I pray. ….."Our Father, ….forgive us our sins as we forgive those who have sinned against us". Sinner and sinned against – hard to separate, hard to know. God knows though. And that's enough – for Jade and for us, and for Jade as included in us fallible, wounded, wondering and loved sinners that we all are.

    Lord have mercy.

                      Christ have mercy.

                                                   Lord have mercy

  • Transfiguration and living to the glory of God

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    The memorial tablet of Michael Ramsey, 100th Archbishop of Canterbury reads,

     "The Glory of God is the living man and the life of man is the vision of God."

    Ramsey's best book was The Glory of God and the Transfiguration of Christ. It isn't so much a book of technical NT scholarship as a study that opens up the Gospel text with studied reverent care. In it a young Ramsey reflects on the ambiguity of that glory which both reveals and obscures the presence of God, but which in Jesus compels such attention as judges us all.

    Out of his own praying he wrote this scholarly meditation on one of the most mysterious and transformative stories of Jesus. In Ramsey's own spirituality he grew in later years to contemplate further on  this Christ-enriched sense of glory. And by glory he meant the shining splendour of love diffused with holiness, and that dazzling holiness incarnate in the One in whom all the fullnes of God's love was pleased to dwell.

    "The Glory of God is the living man and the life of man is the vision of God."

    "Yours is the Kingdom and the power and the glory forever…."

  • Kimi the Clumber spaniel.

    Two good friends have just been adopted by a Clumber spaniel. Kimi arrived over the weekend on a quality inspection visit and is well pleased, other than the usual hesitations of dogs who expect high standards of accomodation and cuisine. But she's decided to stay. However being a Clumber spaniel she is genetically programmed to assume a more superior status than her ordinary springer, cocker and king charles cousins (note the lower case in their breed names). She's also a bit fussy about who gets to stroke her, and highly selective in those she deigns to acknowledge with as much as a tail wag. Next time I visit I'm hoping to be noticed.

    But when it comes to landing on your paws Kimi, it doesn't come better than landing in the living room of two dog loving folk like my friends. Just to ensure things go smoothly I prepped the new owners by presenting them with the well known dog manual, Feng Shui for Dogs! You know – bed beside radiator, food and water accessible and in dishes that don't skite across the shiny floor every time you eat from them. That kind of thing! Enjoy Kimi – if there's a promised land for Clumbers you've found it!

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  • The Stilling of the Tempest, Monika Liu Ho Peh

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    A favourite picture of a favourite story from my favourite Gospel

  • Lord’s Prayer Fibonacci

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    Fib: a poem of
    20 syllables in which the number of
    syllables in each line is the total of the two previous lines  – thus
    1,1,2,3,5,8. You can of course continue upwards so that the next line
    is 13, then 21,  then 34 after which it gets too silly I think.

    Fib poems are
    based on the Fibonacci mathematical sequence
    .

    This one could be better. But I still find the discipline of word control an effective way of clarifying some of the thoughts that come when praying the Lord's Prayer regularly, with eyes open to the world.

    Hallowed be your name

    Wait.

    Pray.

    Slowly.

    "Our Father…."

    Holy muttering.

    Anamnesis. Daily reminder.

    God's in His Heaven, and all's (far from) well with the world.

    Pater noster. Bread for hunger, forgiven wrong, hearts resilient and set free.

    Human life flourishing, name of God hallowed, the will of God who is Love lovingly lived. Let us pray, not for me, for us, "Our Father….."
  • Finally Comes the Poet: sovereign, suffering love

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    Speaking as communion, and thus speaking with God, has become problematic in a culture soaked in superficial speech and content with surface skating relationships. So when it comes to speaking with God, and in God's name, it's hard to find a secure covenantal basis for words to create, sustain and nourish communion.

    Walter Brueggemann has thought deeply on speech as communion and words as sacrament. Our lost capacity to speak with candour and trust makes the encounter with God a time replete with posssibility for renewal, when we can be renewed in the fellowship and communion of the Holy Spirit. And enabled again to speak, and commune with each other.


    "Our reductionisms in speech reflect a larger reductionism about communion. There is something convenantal, mutual, risking, demanding, surprising, frightening, and unsettling about real communion. Communion with the holy one is nearly more than we can bear, because we shrink from a meeting shaped by a massive sovereignty before which we bow, or by sufffering love that is self giving".

    "We are always shocked that the massive sovereignty of God yields before us, and the suffering love of God demands so much. We can hardly endure the strange juxtaposition of sovereignty and grace: the sovereign one who is shockingly gracious, the gracious one who is stunningly sovereign. The shock of such a partner destabilises us too much. The risk is too great, the discomfort so demanding. We much prefer to settle for a less demanding, less overwhelming meeting. Yet we are haunted by the awareness that only this overwhelming meeting gives life".

    (Brueggemann, Finally Comes the Poet, pages 44-5).

  • Just published: Baptist Theology. A Four Century Study.

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    This huge contribution to Baptist theology and history is just published. I've just ordered my copy. Obviously this is of more interest to Baptist readers of this blog – but indulge me. This is a landmark volume and it will be reviewed on the College blog in due course. here's the blurb as issued by the Baptist World Alliance Theological Commission:

    James Leo Garrett, Jr., is writing a twelve-chapter, four-century
    history of Baptist theology, which is to be published by Mercer
    University Press, Macon, GA, and is designed to appear in advance
    of the Baptist quadricentennial in 2009. A coordinated and comprehensive
    history of Baptist theology from 1609 to the present, with an
    initial chapter on pre-1609 influences, it is to provide an integrated
    interpretation of Baptist confessions of faith, major Baptist
    theologians, and Baptist theological movements and controversies.

    The volume is to focus on
    Baptist doctrine and will not encompass Baptist ethics, Baptist
    spirituality, or Baptist apologetics. Although it tends to be
    organized chronologically, it is not a narrative history but rather
    an interpretation of theology in various historical contexts.
    It gives major attention to England and the United States but
    also includes the Baptist theology of other nations. Although
    it is centered on distinctive Baptist theology, it also exhibits
    both theological beliefs held in common with most other Christian
    denominations (for example, the Trinity and the person of Christ)
    and the heavy influence of certain other confessional traditions
    upon Baptists (for example, the Reformed). The book does not defend
    a single thesis per se but does constitute a massive argument
    that there has been and is a Baptist theological tradition. It
    does not attempt to treat authors having rather limited influence
    or to interpret the beliefs of rank-and-file church members.

    The volume is designed to
    serve as a textbook for courses in Baptist theology or the Baptist
    heritage in Baptist colleges, universities, seminaries, and divinity
    schools. It is likewise intended to be read by pastors, educators,
    and informed lay persons and to be purchased by institutional
    libraries and by local church libraries.

    Garrett is distinguished
    professor of theology, emeritus, at Southwestern Baptist Theological
    Seminary, having taught also in Southern Baptist Theological Seminary,
    Baylor University, and Hong Kong Baptist Theological Seminary.

  • The Lord’s Prayer: Praying the Pronouns

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    Praying the Lord's prayer three times a day is a spiritual exercise. I don't mean that in the quietly grudging way that we sometimes refer to those spiritual disciplines and devotional habits that give shape and substance to our spirituality. I mean it more in the sense of knowing the day after unaccustomed exercise, that muscles I didn't know I had, actually and achingly exist.

    Pronouns are an intriguing quality test of prayer. The first person plural is counter-balanced by the second person singular throughout the Lord's Prayer. So three times a day I'm forced to ask – excuse me, but who are the others whose presence turns my into our, and me into us? Who are the ones who gate-crash my prayer and turn I into we? The very first word of the Lord's Prayer displaces the ego, dismisses the singular, incorporates my individuality into something outside, beyond and more than me. To pray the Our Father is to be drawn into a life immeasurably richer than the inner life of the singular self. 

    In the same way the address to God is second person, but always the possessive "Your", never the direct address "You". It is God's name, God's kingdom, God's will – and the three petitionary verbs are said to God – give, forgive, deliver. And yet again the counter-balance – because the giving, the forgiving and the delivering are, to use the old fashioned words, asked usward.

    So every time I pray this prayer, I utter the insistent reminder that I share my life with others – with family and friends, with colleagues and neighbours, with the community of faith to which I belong, with strangers and foreigners, with Western and Eastern, Northern and Southern, men and women, young and old, all colours, all languages, people of many faiths and no faith. Our Father – the plural means I pray as a member of a vast family of humanity. And this vast family needs daily bread, daily forgiveness, daily deliverance from those tests of humanity that are so strong they could destroy us. And the One we ask is Our Father, whose name is to be reverenced, whose will is to be done, whose Kingdom comes secretly, subversively, unexpectedly….but surely.

    So I go on praying persistently, noting the pronouns, allowing them to become the heartbeat and pulse of the prayer. Our Father …your name…your kingdom…your will…give us…forgive us…lead us not… but deliver us…for yours is the Kingdom.

    On a day when another wee boy's murder is national news, and child protection provision and overloaded social workers come under scrutiny yet again; when international cricketers are attacked and seven people, six policemen and a bus driver are killed; when Obama and Brown talk about how to prevent global meltdown without reconfiguring the model of global capitalism; on a day like this, I've said Our Father…give, forgive, deliver….for yours is the Kingdom. And done so as a follower of Jesus.

  • Love’s Endeavour, Love’s Expense – yet again!

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    Today I'm doing the Lenten post over at
    Hopeful Imagination. This year contributors introduce a book that is important in their own spiritual story. My choice is Love's Endeavour, Love's Expense by W H Vanstone, a book I've already mentioned a few times on Living Wittily.

    The sub title is The Response of Being to the Love of God. This book taught me so much about the love of God, and flowing from that, so much else. You might think my comments on the book are the excusable exaggeration of the enthusiast, or sales talk inexcusable in academic criticism. Just read the book – still in print 33 years after it was published -  then decide which is the right response, enthusiasm or criticism. Neither word quite covers it for me – the word I would choose is admiration – for the man, and for the ability to write a book like that. If biography is theology, here's the real thing. And if pastoral theology has first principles, they are embedded in the mystery of that self-giving Love that risks, creates and redeems in the willed vulnerability of the Triune God.

    I've got an elderly friend whose approach to his faith is much more straightforward than mine, who now and again signals part of a conversation is over by stating with all the authority of a Benediction, "Well, that's whit ah think onywey". Ditto me! 🙂