Blog

  • Play it again

    Playitagain_jobrand200 Just watched Jo Brand on the new BBC programme Play it Again. She accepted the challenge to learn the organ in four months, and play Bach’s Toccata on the five manual organ at the Royal Albert in London, in front of 8,000 people at the Christmas carol extravaganza. Along the way she played on the Blackpool Wurlitzer for some ballroom dancers,(see picture), and played Ave Maria at a wedding – and re-connected with her mother through the music.

    As good a reality celebrity programme as I’ve seen – human and humane, funny and moving, and a fine example of how TV can provide insight into people’s loves and fears and hopes and vulnerabilities, their loveability and annoying traits. And all without being either vulgar or voyeuristic, and leaving me at least with a feeling of admiration and contentment that, but for a couple of wobbles, she pulled it off!

  • Conference on Scottish Christian Spiritual Tradition

    Macleod Yesterday we held our first half-day conference at the Scottish Baptist College to discuss and explore the Scottish Christian Spiritual Tradition. Thanks to those who came and encouraged the work we’re trying to do.

    The theme, ‘Perspectives on George Macleod and the Iona Community’ gave us the chance to talk together about one of the most colourful and determined 20th C ministers of the Scottish Kirk. His two primary parish ministries were in the contrasting contexts of the West End of Edinburgh and then in Govan, Glasgow, though he is now associated in people’s minds with the restoration of Iona Abbey and the foundation of the Iona Community.

    Abbey2 Anne Muir, the official Oral Historian of the Iona Community has just completed the Oral History up to 1969; 86 Interviews now located at the School of Scottish Studies, University of Edinburgh. Using recorded audio material, she introduced us to a number of witnesses and testimonies, and we heard the voices of people who ‘were there’ at the beginning – with memories that were clear, impressions and opinions that were personal, specific, at times partial, but entirely authentic. Some of these we found deeply moving, as people spoke of their childhood and early years in Govan, or on the Island. Others remembered, not uncritically but always with respect, the personality and influence of ‘George’. Some skilled tradesmen, apprentices at the time, spoke of giving up their jobs for the summer to go to Iona for the restoration work, and had to go back home and find another job 4 months later. Who says vocation is only (even mainly) about clergy / ministers? 

    Anne spoke of her methodology and of the main themes of her research, including early years, Abbey restoration, women, worship, community. The result is a thorough, fascinating collection of slices of personal history told as story and testimony. A fascinating discussion about the merits of oral history, as people’s owned personal history and self understanding articulated from their own expereince – quite different from any official or authorised account. Raised for me interesting questions about the earliest memories, that became oral history and story and then became our written Gospels.

    Durrow20cross_2  Stuart demonstrated the craft and care Macleod took in preparing and in preaching his sermons. A broadcast sermon on ‘Why the Cross’ began with human experience and took that experience to the biblical passion stories. In his preaching, powerful integrating streams colaseced: his shrewd compassion for human nature, his deep hopefulness about the love of God, his passionate faith in the Cross as the place of new creation for humanity and for the Creation itself. The result was a man embodying truth through the attractive power of personality submittesd to the Word of God – and words he often used in his prayers, such as ‘pulsate’, ‘vibrate’, ‘radiate’ became true of this preacher who was clearly an accomplished performer of the Word.

    0947988017_02__aa240_sclzzzzzzz_ My own paper was based on the written prayers now held at the National Library of Scotland. A number of these have been collected and edited for the slim book, ‘The Whole Earth shall Cry Glory’ – but there are many others, written in scrawled ballpoint or pencil, or typed with a ribbon hammered to near inklessness, the text itself littered and disfigured with corrections, insertions, deletions etc. The result though, confirmed by an interview Anne played for us, were prayers that, when offered in the place of worship, brought people to a knowledge and experience of the holiness and mystery of God they have never known since. When the prayers are read alongside his CND and peace addresses, it becomes clear also, that a theology that was Trinitarian and incarnational, informed the prayers and provided a profound theological rationale for protest against the military applications of nuclear technology.

    Stuart’s piece and mine will be available on the College Website later, and I’ll post a wee reminder then.

  • Raging with Compassion 5: The place where all questions are askable

    Following the Omagh bombing in August 1998, John Swinton went to church – and with no reference having been made to the previous day’s atrocity during worship, came away thinking

    ‘our church had no capacity for dealing with sadness…because we had not consistently practised the art of recognising, accepting and expressing sadness, we had not developed the capacity to deal with tragedy. In the wake of the tragedy of Omagh, our failure to publicly and communally acknowledge such a major act of evil within our liturgical space demonstrated our implicit tendency towards denial and avoidance. Evil was not resisted by our community, it was simply sidelined…’ (pages 92-3)

    This is a disturbing story of how some expresssions of Christian faith and pastoral response do not deal well with suffering, whether outrageous violence or its victims’ suffering. Inability to cope pastorally is not unrelated to a theology that is uneasy with human anguish and divine suffering … itself strange for a faith in the One who was a man of sorrows and acquainted with the grief of the cross, albeit followed by the resurrection. So Swinton devotes a long chapter to lament as a way of asking the question ‘Why me Lord..Why me?’ – questions which if asked have potentially destabilising vibrations which reach to the inner core of our faith, and the kind of God we say we believe in.

    _42035844_scream_body  By way of a persuasive interpretation of Munch’s masterpiece The Scream, Swinton explores the silent scream of the suffering, and moves on to the silence of Jesus on the cross and the voicelessness of pain. There is in the deepest suffering a resistance to language, a loss of confidence in the normalising of events that articulating them brings. That means that many forms of pain are unsharable. This whole section, pages 95-101 is a rich and rewarding reflection by a theologically and medically informed writer seeking appropriate pastoral response. One of the most helpful and crucial insights he considers is that the silent suffering of Jesus places God unreservedly alongside those who suffer or are victims of evil.

    Jesus’ silence in the presence of evil acknowledges the full numbing horror of suffering and legitimises every sufferer’s experience. Jesus’ sense of alienation from God, which paradoxically was a mark of his experience on the cross, echoes the sense of alienation and disconnection that many people people go through when they experience evil and suffering. The silence of jesus is a statement  that God not only empathises with suffering ‘from a distance’,  but also experiences it in all of its horror. (page 100)

    Not the kind of God some might want. Perhaps we prefer a God who intervenes, reaches into history and sorts things. But the cross is God’s intervention, where suffering is borne in order to be redeemed, and where evil and suffering are experienced as that which ‘wrings with pain the heart of God’. Swinton’s point is – only if we acknowledge the reality of evil and suffering, and the reality of its being borne upon the heart of God,  will we than take evil and suffering seriosuly enough to resist them in that place where all questions are askable, the place of worship; and using biblical forms of prayer, the prayers of lament.

  • the sun shines also on me!

    Today has been a full day – the Waterstone gift tokens are gone, (3 novels and 2 CD’s, of which more in a later post), I’ve done a 10k training run (modest pace), read The Independent over a very fine Latte , (a kind of 10k for the mind!), bought a book and a CD for Sheila, finalised my paper on George Macleod’s prayers for our Scottish Christian Spiritual Tradition Conference tomorrow, given the grass its first cut for the Spring – clocks change tomorrow too –

    Smile3t and today to frame all this in unexpected joy, the sun realises its payback time for a miserably dreich winter and is reminding me that the sun shines also on the unrighteous! So today I’m not remotely scunnered – books, sweat, latte, prezzies and sunshine – I’m juist that chuffed so ah am. Or in a more literary vein

    "The adventure of the sun is the great natural drama by which we live, and not to have joy in it and awe of it, not to share in it, is to close a dull door on nature’s sustaining and poetic spirit."

  • Scunnered

    Scunnered. (Definition and illustration below).

    I’ve heard this word several times in the past few days. It’s one of those to be cherished Scottish words whose meaning is almost onomatopoetic – just saying it, with the right inflection, and the precise balance of vehemence and resignation, communicates its meaning.

    demotivated

    frustrated

    disgusted

    nauseated

    sick of it

    had enough

    I’m outa here

    The synonyms are like downard steps towards that point when scunneration (noun: a state when demotivation process nears completion) reaches crisis point and we are ready to walk away.

    65938277_1e031f0ab7 For one person, who works for a big organisation, the scunnered experience is caused by a relationship at work that’s just so draining, the colleague so negative that there seems neither willingness nor point in persevering with ideas, encouragements, suggestions, offers of help, support, all the positive things that come naturally. Someone else is scunnered because the most important relationship in their life is beginning to crumble, and with it the sense of life’s structure, purpose and direction as a shared project of faithful love and mutual accompaniment. The third person wants to buy their first home, nothing more than a wee flat, but even with a good salary, the prices are just getting further away month by month. Saving for a deposit is an exercise in proximate futility – you nearly always nearly have enough.

    Scunneration is a problem then. Being scunnered isnae funny. It feels like emotional defeat. It describes what Jesus called ‘burdened and heavy laden’. To be scunnered is to detect that depleted feeling of having run out of one of the essential fuels for creative, purposeful living – ideas linked to self-confidence, linked in turn to a trustfulness that despite it all, life is good, precious and to be endured as well as enjoyed. It’s going a bit far to call being scunnered the equivalent to the dark night of the soul, but it does feel lonely, unaccompanied and emotionally arid.

    Dechaunaclatejuly3 At the same time it becomes an act of faith and a gift of grace to recover our balance, re-establish our equilibrium, adjust the persepctive, and recognise that perhaps after all the universe does not work for the purposes of our personal fulfilment. And I wonder if being scunnered can become a mild form of the prayer of lament – asking God ‘how long’ this particular scunneration will last, describing said scunnered experience in the clearest terms to God, but defiantly finding reasons still to praise and give thanks, because goodness and mercy will follow us all the days of our lives…and thank God the divine patience never runs out, and God never gets scunnered with us!

  • Kirkin o’ the tartan prayer

    Tartan_shirts__3 Came across this fine prayer while visiting some other theo-bloggers (HT to http://shadowsofdivinethings.blogspot.com/).

    Was taken with the honest acknowledgement of human weakness alongside the confident sense that we are made in God’s image, and in Christ, redeemable.

    KIRKIN O’ THE TARTANS

    In the morning light, O God,

    May I glimpse again your image deep within me,

    The threads of eternal glory

    Woven into the fabric of every man and woman.

    Again may I catch sight of the mystery

    of the human soul,

    Fashioned in your likeness,

    Deeper than knowing,

    More enduring than time.

    And in glimpsing these threads of light

    Amidst the weakness and distortions of my life,

    Let me be recalled

    To the strength and beauty deep in my soul.

    Let me be recalled

    To the strength and beauty of your image in every living soul.

    J. Philip Newell, Celtic Benediction

  • Tartan_shirts_ I am posting today at hopeful imaginationabout the importance of staying awake – politically, ethically, spiritually, theologicallly ….awake!

    Finished the paper for the first meeting of the Centre for the Study of Scottish Christian Spirituality, this Saturday at the College (Block K University of Paisely – need to enter from Storie St past security). From 10 a.m. -1.00 p.m. we will explore the early days of the Iona Community when Anne Muir, the oral historian of the Community, will be our guest speaker. My own contribution is an exploration of George Macleod’s prayers – the title is taken from one of his recurring phrases;

    ‘When the whole thing becomes the whole blessed thing’.

    Stuart will do something on Macleod’s radio broadcasts from Govan, dating the 1930’s. If you are free come along. If you want any other details email me from the email address on the sidebar of this blog.

  • Raging with compassion 4: Evil resisted and suffering absorbed

    Johnswinton As promised in the previous post on John Swinton’s pastoral theodicy, Raging with Compassion, here is the second quotation from T F Torrance. Incidentally, both this and the earlier quote are good examples of Torrance’s long theological sentences, with their extended cadences and cumulative clauses, pushing the reader relentlessly and persuasively onwards to a destination and conclusion never far from the saving grace of God in Christ crucified and risen. Torrance represents Scottish theology at its best – erudite, evangelical, experiential, indebted to and constructively critical of the Reformed tradition.

    "Yet this is only at the cost of an act, utterly incomprehensible to us, whereby God has taken the sorrow, pain and agony of the universe into himself in order to resolve it all through his own eternal righteousness, tranquility and peace. The centre and heart of that incredible movement of God’s love is located in the cross of Christ, for there we learn that God has refused to hold himself aloof from the violence and suffering of his creatures, but has absorbed and vanquished them in himself, while the resurrection tells us that the outcome of that is so completely successful in victory over decay, decomposition and death, that all creation with which God allied himself so inextricably in the incarnation has been set on the entirely new basis of his saving grace".

    It is Swinton’s aim to show the theological and practical implications of such a theology of the cross as they are applied in the life of the Christian community as it encounters and experiences evil, human suffering and the inevitable brokenness of life in a disordered creation.

    "In like manner", he argues, "the community that seeks to image God and wait faithfully for the return of God’s Messiah is called to develop modes of being and forms of action that will similarly absorb suffering and resist evil". (p. 67)

    080282997x_01__aa240_sclzzzzzzz_ Swinton is not aiming to answer the question ‘why’ evil and suffering exist. Accepting the theological assumptions of a broken, disordered, fallen creation, the reality and pervasiveness of sin, and the deeper definitively  foundational reality of eternal love that is responsive to the sufferings of God’s creation, Swinton pursues strategies that seek to answer the question ‘how’: how to understand "who God is, what evil is, and what it might mean to live with the reality of evil in a way that maintains our faith and hope in the providential goodness of God". (p. 68)

    There are five further chapters in which Swinton attempts to expound such gestures of redemption and strategies for resistance. So over the next couple of weeks, five more posts on the remaining five chapters.

  • Cherry blossom, snowflakes and haiku

    2758184200034295584pcnpni_th_3 2961024440010403809rcgbks_th_2 Out running in the park yesterday I passed a cherry tree while it was snowing, and blowing a minor gale. It was cold enough for me – and I was left wondering what Arctic breezes would do to the chances of cherries later.

    So as I passed, around me pink petals and snowflakes were falling together – left me wondering about global warming and local winter – and thinking how unusual it was to stand watching a shower of two such delicately formed, fragile gems of natural beauty – the geometric perfection of snowflakes, and the tinted living filligree of cherry blossom petals.

    What our children used to (mockingly) refer to as ‘an emotional moment’!

    Un-Seasonal Haiku

    Iced wind from the North-

    Driven horizontally

    Wet snow falls swiftly.

    Blustery blizzards –

    Seasonally adjusted

    Snow, falls in springtime.

    Late frost and wind chill-

    Early blossom buds promise,

    A fruitless autumn.

    Designer snowflakes,

    Early pink cherry blossom,

    Winter confetti.

  • Raging with Compassion 3. Resisting evil and suffering love.

    "080282997x_01__aa240_sclzzzzzzz_ Evil occurs when human beings or systems created and controlled by human beings carry out actions that deliberately or consequentially engender forms of suffering, misery, and death which are marked by the absence of hope that there is meaning and order in the world or a God who exercises providential care".

    "The real problem of evil is not simply that evil and suffering exist, but rather its ability to separate suffering human beings from the only true source of healing and hope; knowledge of the love of God and a sense of providential meaning and hope. Evil is that which destroys hope in and love for God.." (Swinton, p.59)

    There is considerable courage in defining evil in such theologically clear terms, and in separating human suffering from human evil except where human responsibility and accountability require such a causal connection. And while in practice, and in empirical evidential terms, it may be difficult to determine how far, if at all, one person’s suffering is related to their or another person’s evil, it is a crucial theological move to require that any suggested causal connection between suffering and evil be proven rather than assumed.

    When Swinton goes on to describe proper forms of resistance to evil, it is precisely in terms of the quotations above – that is, if evil is that which destroys hope in and love for God, resistance to evil will involve patterns of behaviour and response that restore hope in God and encourage again love for God. The theological grounding for this view Swinton finds in the profound metaphysic of divine love expounded by Thomas Torrance, in his remarkable book, Divine and Contingent Order. Two lengthy quotes say much of what needs to be said to embed the theological imperative of resisting evil with good in the deepest truths of Christian faith. I’ve decided to quote both of them – one today – and one tomorrow:

    Ttorrance This movement of God’s holy love into the heart of the world’s evil and agony is not to be understood as a direct act of sheer almighty power, for it is not God’s purpose to shatter and annihilate the agents  and embodiments of evil in the world, but rather to pierce into the innermost center of evil power where it is entrenched in the piled up and self compounding guilt of humanity in order to vanquish it from within and below, by depriving it of the lying structures of half truth on which it thrives and of the twisted forms of legality behind which it embattles itself and from which it fraudulently gains its power. Here we have an entirely different kind of and quality of power, for which we have no analogies in our experience to help us understand it, since it transcends every kind of moral and material power we know.

    (Divine and Contingent Order, Oxford, 1981, p. 136)

    As Swinton goes on to observe, it is the cross of Christ that demonstrates God’s response to evil  and models how ‘the church which follows and seeks to image such a God, should act in response.’ By rooting his developing argument in such assured traditional Christian doctrine, this non-traditional theodicy rests on a significantly strengthened foundation. Of which more later.