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Jesus, worldview and lifestyle
Brodie has tagged me to take part in one of them meme things. Now I am by and large a good natured and co-operative person who is obliging (mostly) and accommodating (generally) so I’m going to do this. But I have to say upfront I don’t like the terminology (not Brodie’s choice) I am being asked to adopt. So what I’ve to list is

"The five things I dig most about Jesus."

I don’t dig anything much but the garden, the nether regions of overstocked secondhand bookshops, and perhaps I’ll have a dig here and there at opinions or behaviour which for some reason or other annoy me. But Brodie has been courteous enough to ask, so apart from replacing the verb "to dig", I’m happy to list five things about Jesus that make a difference to how I view the world and live my life.
1. Jesus is risen – so the world is a place where resurrection, new life and hope are forever possible, where violence is contradicted, hatred absorbed into an act of God inexhaustibly redemptive, and where those who follow Him do so defiantly hopeful into God’s future for the creation.
2. Jesus welcomed children – so wherever children are loved he is present to bless, and wherever children are abused he is present in mercy, pray God.. and in judgement of those who cause the little ones to stumble, pray God.
3. Jesus laughed – I believe this though the gospels don’t say he did, and I believe Jesus laughs uproariously at those who use this argument from silence to suggest the One who was accused of being a winebibber and a glutton, never enjoyed a loud guffaw at the expense of the ultra-sober.
4. Jesus honoured women – I mean words like respect, include, listen, welcome, befriend, love, depend upon, converse with, take meals with, be touched by, cry with – I mean Jesus gave women their place at the table, their place at his side, and they were there for Him, at the cross at the end, and first at the tomb.
5. Jesus was the teacher par excellence – the Word clever with words, the Light enlightening the slow to see, the Truth made known in personality, illustrated in image, picture and story, and the Person embodying what he taught of compassionate love, demanding grace, astringent judgement, and God-oriented trust.
These are five things about Jesus that shape the way I look at the world, influence the way I try to live my life, discipline the way I think about other people…and keep me on the way, following after Him.
20 June 2007
Modern Britain and the hard task of being hopeful

Just watched Andrew Marr’s Modern Britain, last episode. From John Major to Tony Blair. 16 years of our life in this country reviewed with journalistic flair, incisive observation, studied impartiality (mostly), and intelligent commentary. And I found most of it depressing – the first Gulf war, black wednesday and the economic aftermath, the murder of Jamie Bulger, the Dunblane School massacre, the death of Diana, the twin towers, the war in Iraq, the death of David Kelly, the bloody aftermath still convulsing Iraq, bombs on London Underground, the increasing mistrust of politicians and other public figures as honesty, integrity and public accountability are eroded.

Easy to blame one person, and the truth is, there is much for which accountability is required but of whom, and by whom? Perhaps one of the most revealing comments was that the religious experience we all now share is ‘buying stuff’. And yes, shopping mall’s could double as temples; their piped music representing the proffered harmony of souls yet again satisfied; the logos are secular icons and our credit / debit cards our offering. The concept that gathers together the phenomenon of our contemporary culture is globalisation, the consumer empire that provides security at the price of our freedom, a world wide web of cyber cash in which we are all enmeshed.

I watch a programme like Modern Britain and think thoughts like some of these being written here, and I wonder if the church of Jesus Christ has a clue – if I have a clue –

how to be faithful in our following of Jesus, how to know the difference between relevance that can diminish the Gospel by accommodation, and faithfulness that can make the Gospel seem inimical to modern culture

how to stand firmly with those who are victims of global power plays, how to make a difference about world poverty, how to express with effective action prophetic dissociation, ‘not in my name’

how to pray – to give thanks for God’s creation in a world so messed up by us, how to pray for orphanages of starving children tied to beds in Baghdad while their food and clothes are sold on the black market, how to not let such outrages corrode and poison the sources of hope, optimism, joy and peaceable friendships.

All of which is a bit melancholic – not sure I’m comfortable with the idea that being at times melancholic is a suspect Christian mood. Hope is not the denial of the bad stuff, but defiant trust that the bad stuff isn’t the way it has to be…or will always be. In the meantime a prayer:

Save us from weak resignation

to the evils we deplore

Grant us wisdom, grant us courage

for the living of this hour, Amen and Amen.

19 June 2007
Unsaved and unsaveable – in the non-theological sense…

"Blessed are those who don’t need to fill in pro-formas, for they shall not be so frustrated they want to stick the heid on the computer monitor".

Just spent an hour writing a report on a pro-forma and it wouldn’t let me save it – or copy it – or print it. So all my wise, perceptive, helfully constructive comments just sit there, ciphers on a screen, mockingly inert, unmoved and apparently immovable, and in the non-theological sense, unsaved.

So – nothing else for it – to save doing the work again I decide to write out the more complex bits in longhand to save me thinking it all through again and if truth be told so as not to lose the more, in my less than humble opinion, well, the impressively, sonorously wise bits – aye, OK!

Well – only took quarter of an hour. But then I had to find out what went wrong. So I retraced my clicks, repeated the actions, and when the pro-forma appeared it gave me an option to save it before I started working on it. So I clicked save – and bless me, so it did. It saved it. So now I have a Word document into which I can insert, all the handwritten work I copied from the previous pro-forma which was, again in the non-theological sense, unsaved and apparently unsaveable.

By the time I now type my report, it will be a third draft – I wouldn’t mind if the whole process had contributed to my sanctification – on the contrary!!!!!!!!!!!!!!!

18 June 2007
Ruth Graham: Thanking God for a life well lived

I was sad to hear of the death of Ruth Graham, wife of Billy Graham, on Thursday 14 June. A gentle and honest tribute can be found here at CNN. Her funeral service was held today following yesterday’s thanksgiving service. In reviewing his own life work Billy Graham was convinced that Ruth was an essential source of courage, support and organising skill, in the background mostly. May she rest in the peace of Christ, and may they, in due course, rediscover the joy and love God gave them, in the presence of the God they have served together for over 65 years. Well done, good and faithful servants.

17 June 2007
Community Theologians and the Miracle of the non grasping God
Evelyn Underhill, one of the more spiritually subtle, perceptive Anglican spiritual writers, spoke of un-selfing the self. She didn’t mean denial of self, but the surrender of self-interest, self concern and self-promotion as the controlling motivations in Christian devotion and service. She was far too shrewd to be taken in by all the disclaimers that can be invented; that self-denial is psychologically damaging or diminishing; that leadership is about charisma, authority, and effective strategic thinking; that there is a proper love of self; that self-esteem is good and lack of it is bad.

If all these points are true what does it mean that the one who was in the form of God did not count equality with God a thing to be grasped? And why DID Paul place this great hymn of humble sovereignty and exalted servant-hood, smack bang in the middle of a letter about disunity and dangerously self-centred attitudes? (Philippians 2.1-11). Just look at the community descriptions and community exhortations that lead into this sublime statement of divine condescension, this hymn about the miracle of the non-grasping God:

The Community Descriptions
- Encouragement from being united with Christ
- Comfort from Christ’s love
- Fellowship with the Spirit
- Tenderness and compassion towards each other
The Community Exhortations
- Likeminded, same love, one in spirit and purpose
- In humility count others better than yourselves
- Not only your own interests but those of others
- Do everything without complaining
The Community’s Defining Call
- Work out your own salvation with fear and trembling
- God is at work within you…to do his purpose
- Shine like stars in the universe as you hold out the word of life
Now whatever else those community descriptors mean, they are a call to Christ-like kenosis. They describe what un-selfing the self might look like. And they tackle head on attitudes that very easily attach themselves to common forms of leadership, approaches to ministry and claims to authority within the Christian community. And their contradiction isn’t an argument but a theology rooted in the truth of who Christ is, and the nature of redeeming love as self-giving and non grasping.

The community theologian is one who embodies and lives the truth of Christ, the self-emptying, non-grasping One whose authority is defined by obedience to the Father and whose Lordship is the victory of love. But then, the community of Christ is made up of all those called to the same kenotic lifestyle, to the taking up of the cross, to the reckless losing of life for Christ’s sake and the Gospel’s – that’s what Paul means by being stars in a dark universe…holding out the word of life. The community theologian is one called, by God and by the community, to think out and help them think out, what working out their own salvation with fear and trembling might mean for THIS community; called too, to remind and encourage that it is God who is at work to will and do according to His purpose; called to hold out the word of life, proclaim the gospel of redeeming and reconciling love in a world where redemptive conciliation seems beyond human grasp – and must therefore come by divine gift.

The community theologian’s thinking isn’t therefore imposed on the community, but arises from good questions, creative conversations, biblical reflection, prayerful listening, – all of these are communal activities and spiritual disciplines of those who covenant together to follow after Christ.

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Working out our own salvation with fear and trembling…. And God at work amongst us to will and do according to His purpose – two theological assumptions that define the theological community and the work of the community theologian – fear and trembling, God at work…fear and trembling because God IS at work – and because GOD is at work, amongst of all people US, and of all times NOW.

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The Community theologian heightens our awareness of divine activity in our all too human forms of community – and does so by reminding us, with the gentle persistence of scottish drizzle on a June day in the Trossachs, of the grace, kenosis and non-grasping love of God in Christ, who ’emptied himself of all but love’.
17 June 2007
When all is read and done…..

June is the month I review what I’ve read in the past year, and write myself a wee essay on why certain books were important and worth the investment of time and energy

This year, several make the list of ‘Glad I Read You.’

Stanley Hauerwas, Mathhew. A Theological Commentary. The first book I blogged on – and persuaded some people to buy – hope no one was disappointed. A readable commentary is no fair achievement – readable and specific to both the text and its contemporary meaning makes it refreshingly sharp. Compared to other anodyne ‘application’ commentaries, this is astringent salt that stings and heals.

John Swinton, Raging with Compassion. An immensely helpful approach to evil and suffering, not as problems to be solved, but as human experiences to which we respond with strategies of resistance. This is theology made practical, pastoral practice made theologically secure.

Barbara Brown Taylor, Leaving Church. An honest, spiritually alert and pastorally gentle account of this Episcopal priest and renowned preacher, following God’s call out of church and into seminary.

David Hempton, Methodism. Empire of the Spirit. The best analysis of denominational growth and decline I’ve read, and the social and contextual pressures that influence such patterns. Hugely important as an example of historical analysis clarifying the ecclesia-babble and exposing the self-concerned survivalism of contemporary strategies for growth in North Atlantic America and Europe.

Jurgen Moltmann, The Trinity and the Kingdom of God. Third reading of this (for class seminars), and although I’m not prepared to sell out completely to the social model of the Trinity, Moltmann shows why it is an attractive and essential emphasis in a contemporary understanding of the Christian doctrine of God. In class we listened to Moltmann’s testimony in a lecture he gave several years ago – I was deeply moved by his debt to Ayrshire miners who welcomed a young German soldier while he was building roads near Cumnock – the place where I spent my first 10 years of life. Maybe I walked on a road Moltmann laid – theologically I’ve enjoyed walking along some of the theological paths he has laid since.

Hans Kung, My Struggle for Freedom. Ever since reading his On Being a Christian, I’ve followed Kung’s developing thought and writing. Nothing has ever bettered that book – but this volume one of his autobiography describes the formation of a brilliant mind, and gives remarkable insight into the machinations of Vatican II ( from Kung’s perspective of course). As in many autobiographies, Kung can’t avoid making himself the hero – and others the villains, which preserves a theological autobiography from tedium.

This is also the time of the year when I make a modest list of the books I intend to get through before next June – if the Lord don’t come and the creek don’t rise. The list isn’t started yet – except in my head. Any suggestions?

16 June 2007
The day started early even for me. Boarded the plane at 6.00 am – announcement that there was ‘a baggage anomaly’, and we can’t move till it’s resolved. Ten minutes later it’s resolved, but we’ve lost our slot for take-off and landing at Gatwick – estimated take-off time now 7.55 am. In fact 7.45 we took off and 20 minutes into the flight breakfast is served – said breakfast has been kept piping hot for over two hours, and manages to appear even less appetising than usual. Manage to salvage some edible bits, then we hit turbulence and ‘tea and coffee service is suspended’.

Where else in modern life are you more restricted by a totalitarian regime than a plane once you’ve boarded it? About two feet square of space, with just enough leg room for a man my size – poor guy next to me was bigger than me horizontally and vertically. Between us, trying to avoid elbowing each other, as fragments of breakfast ascended precariously attached to the plastic fork, and the turbulence adding a bit of unpredictability, we managed to negotiate the space between us in a semi-civilised way. Took it in turns using the elbow room….! And all this as we daintily maneuovered around the items on the small plastic tray, all the deemed to be essential acoutrements of an airborne re-fuelling exercise, plastic cutlery, cup, orange carton inflated by air pressure, sugar tube, milk, salt / pepper, roll in a ballooned plastic sealed bag, kerrygold butter, and foil metal tray with previously mentioned pre-fried, long-life breakfast.(I mean the breakfast was long-life – not the eater once the dietary impact of over indulgence in this sort of thing kicks in). The one above looks better than the one I had.

Why do we do this? I suppose cos, late plane or not, I left Glasgow at 8.00, was in Gatwick at 9.20, on a train at 9.30, in a taxi at 9.55, and in Spurgeon’s College by 10.10. Meeting finished at 1.00pm – quick lunch, then I did it all backwards and was home by 5.15 pm. And left a dirty big carbon print somewhere up there around 35,000 feet at 550 mph. Would going in the train have been greener? Would refusing breakfast have been healthier? Did the negotiated settlement of surrounding the eating arrangements contribute to peacemaking strategies? Dinna ken….but I’m glad I don’t do this all that often. It is, in the full technical, existential, social and personal senses, dehumanising.

15 June 2007
Happy Birthday Sheila

Happy Birthday Sheila -14/06/47

Sheila is incredibly, unbelievably, remarkably, inconceivably, astonishingly but undeniably 60 TODAY. She doesn’t look it, and I say this as an entirely impartial, disinterested, objective observer who’s jealous cos I do look my age.

Well but it’s been a great day. As usual with me it began early, and finding right words to write on the ginormous birthday card,(decided to eschew discreet and go for attention seeking); finding written words to say important things to the one who usually knows exactly what I’m trying to say requires a little literary finesse. Then take up the early morning cup of tea, one of the routine touches of marriage collaboration evolved over decades, and as natural as holding hands. Then Sheila gets to open the prezzies – chosen by her, paid by me, and therefore the perfect gifts – what she wanted, and at a price that she didn’t need to worry about.

Away then to work, cos birthdays don’t mean holidays – just as well cos the staff threw a lunch time surprise party for Sheila at the nursery school and she came home with a large (half eaten) cake, a bunch of gloriously rust, orange and yellow flowers, and enough money to buy something from Ortak.

Home for a quick change where there were more flowers, and then in to Glasgow to Windows at the Carlton George for a meal served over candlelight, with champagne, looking out over the roofs of Central Glasgow, then a wee dauner along Argyll Street, but too cold so back on the train and home…where there were more flowers, this time for the garden.

Now I’m simply recording here my gratitude to God, that my best pal was born 60 years ago, and I’ve known her for 37 of those years, and today was unashamed celebration of the life that quality controls the happiness, wisdom and stability of our home.

14 June 2007
Theological hospitality

Along with systematic theology applied to pastoral purpose, history of the Christian tradition as revealed in the diversity of Christian traditions, is a major area of personal and academic research. I dislike theological culture wars where our personal interests, predispositions, prejudices, intellectual tastes are used to disenfranchise other theological styles, approaches and disciplines. You know the kind of thing.

Systematic theology is hopelessly cerebral and abstractly conceptual and with no meaningful reference point to the REAL world. (So some practical theologians).

Practical theology is intellectually soft, inherently pragamtic, and so relativised by context that it has little conceptual constancy other than praxis. (So some systematic theologians).

Historical theology is (this is my daughter’s good natured take on my previous work on James Denney), studying theology written by some bloke that’s deid!

I believe in theology – pretty well all of it. I don’t believe everything theologians write – who does? I don’t enjoy every kind of theological writing, how could you? I can’t keep up with the cataract of theological publishing as I stand beneath the waterfall, but who said I have to drink it all – just paddle, shower or swim in it!

At its worst theology can fall into several categories: needlessly obscure, pretentiously complex, dangerously reductionist, comically naive, worryingly dogmatic, smugly exclusive, intentionally controlling, culpably ill-informed – feel free to add to the crime list.

At its best theology can be impressively relevant, community defining, spiritually creative, healingly illuminating, inconveniently disturbing, satisfyingly or frustratingly provisional, lifestyle transforming, …add to this list too.

The Congregational Puritan Thomas Goodwin wrote important words about theological hospitality:

As for my part, this I say, and I say it with much integrity, I never yet took up party religion in the lump. For I have found by a long trial of such matters that there is some truth on all sides. I have found Gospel holiness where you would little think it to be, and so likewise truth. And I have learned this principle, which I hope I shall never lay down till I am swallowed up of immortanlity, and that is, to acknowledge every truth and every goodness wherever I find it.

I’ve tried to live out that spirit of humble acknowledgement by trying not to restrict my own theological interests by not allowing qualifying adjectives in front of the word theology, to become exclusive claims to what ‘real’ theology is about. Which brings me to my long time conversation with Wesleyan theology in its various Methodist guises, and my interest in the rich legitimate diversity of the Christian spiritual traditions.

David Hempton’s book Methodism. Empire of the Spirit, is not a self-consciously apologetic denominational history. It is a history of one Christian tradition; it is an analysis of rise and decline, of the search for identity and growth in diversity, of the theological style and social significance of a global Christian tradition. Later in this sentence I’m using the word "emerge" in its contemporary loaded sense,- Hempton’s account exposes the importance of social context, adaptability and marketing know-how that enables a new movement to emerge, take root and flourish. But he also shows how such movements in turn accomodate, institutionalise, and zeal and newness fade as revival gives way to routine. Which raises an important historical question – In the early days of the revival, were we seeing the eighteenth century equivalent of emerging church? Yes….and no. More of this anon.

By the way – the photo at the start of this post is Aberdeen city – notice the protruding spires – I can recognise at least four denominations – and I knew as friends those who ministered there in the 80’s and 90’s. Theologically hospitable – as Thomas Goodwin might have said, ‘Way to go’.

13 June 2007
Community Theologians and Christlikeness

I said something in my last post (on June 7) on the community theologian and the theological community that I’d like to develop a bit.

“Christ dwelling in our hearts through faith is bedrock truth, and practical theology is Christology understood as transformative living truth embodied in discipleship and exalted in doxology. “

Christology as transformative truth lies at the heart of Baptist spirituality – not to the detriment of Trinitarian thinking but as the revelatory centre of our knowledge and experience of God. My personal commitment to community is inextricably linked to a profound conviction about the living presence amongst Jesus’ followers, of the Risen Jesus himself. We are the Body of Christ; when we gather in His name He (the defining theological centre) is in the midst of us as the Servant Lord, calling us through the Spirit to obedient living after the pattern of Christ, as revealed in Scripture. Christology not only requires orthodoxy in our thinking, but orthopraxis in the purchase what we believe about Jesus actually exerts on who we are. And who we are determines how we will live, and why – and that takes us back to Christ.

Now if a community theologian is seeking to accompany the community through faithful presence, and stimulate reflection and decision through their speaking, and encourage and heal through self-giving ministry, and both give and receive in the mutual costliness of love, then I begin to sense something quite deep is taking place. That last sentence is an extended paraphrase of two words – kenosis and paraclete – self-emptying and accompanying helper. When a community names Christ as its centre, the One dwelling in our hearts through faith, then that confession is also a surrender to the transforming grace of the living presence of the risen Lord. And if Christlikeness is about both practical imitation through Christlike actions, it must also be about convictions, attitudes, motives and ways of relating, through a Christlike spirit. And if I had to choose two words to help give a sense of what the spirit of Christ might be, I’d be pushed to choose better than kenosis and paraclete.

Do these two words both describe the role, and safeguard the style, of the community theologian? And if they were to become pervasive within the community, would they confer such evidence of authentic Christian lifestyle, relationships and personality, that it would be true to describe such a group as a community of theologians? Now I’ll want to pick up these two deeply Christian ideas, kenosis and paraclete another time – then I want to look at a couple of biblical stories – then I might have just about started to begin to get an initial idea of what a community theologian could, perhaps, look like – and more to the point act like!

Meantime here’s a quotation from a new book by Gabriel Fackre, Christology in Context. (Interestingly subtitled, A Pastoral Systematics – a combination of theological styles that I think is essential).

While mutuality means both enrichment and interpretation, it cannot be forgotten that these are movements from points of primary particular ministry. The “pastor and teacher” [for my purposes read community theologian] exist to equip the saints for their ministry, not to pre-empt it. And those called to the church scattered cannot domesticate their gift and claim it in the household of the church gathered. If the particularity of these ministries is neglected, the body is seriously crippled. That particularity is, as we have seen in our reflection on mutuality, not the monopoly by the ministers of identity and vitality of these functions, but their faithful stewardship of them. This stewardship entails seeing that the tasks get done by whoever can best do them, not by the steward’s compulsion to perform all of them by themselves. Particular ministry therefore is custodianship of those special ways that keep the body of Christ alive in its vitality and awake in its identity. (page 52)

That I think is a good description of the community theologian – and there are glimpses of my two chosen words, kenosis and paraclete…….going to think some more now……………

11 June 2007