The world would have ended today according to some Christian believers. So far I'm still here and I'm actually quite pleased about that! I do find that all these prophecies about the end of days are rather silly especially as Our Lord tells us clearly that no-one knows the time when God will put an end to things. Not even Jesus knew in His humanity when the end time would be, even though He knew in His divinity. So I guess I'm feeling rather smug that these people who state categorically when the end of the world will be have come a cropper. Is it right of me to feel smug, ever?
The answer is no, and quite categorically so. The fact that I am smug demonstrates self-righteousness and this is actually a big sin because it allies itself with pride. It is pride which caused Lucifer to fall from Heaven, and it is pride that can cost a man his soul if he refuses to let go of it.
So how does smugness work?
The essential feature of smugness is found when we are shown to be right at another's expense and derive some joy or satisfaction from that expense. There's clearly an attitude of transaction that the investment in showing oneself to be in the right is paid by another's being shown to be wrong. We see that the whole power of being smug is the pleasure of being shown to be right. It is divorced from the actual truth itself.
And this is the problem, particularly for those who are supposed to be bearing witness to the Truth.
I don't think smugness is peculiar to Christians but I do think it is very damaging to our message when we exhibit characteristics of being smug. The point is that we believe fundamentally that Our Lord Jesus Christ is indeed the Way, the Truth and the Life. When we are smug, we are actually doing something very damaging to our faith.
We can debate atheists at the academic level and show them to be wrong about what we believe, but if we treat our debate like some kind of contest, then no wonder that we can be judged as being smug. We can forget a central fact that it really is not we who can convert anyone. It is only God who can turn someone to Him, and even then He has the respect enough to allow that person to choose. All the Christian should do is just bear witness, not rejoice in getting one over on another, not treat evangelism like an intellectual contest. A debate should be an honest inquiry into the truth - a dialogue in which positions can be investigated and scrutinised honestly.
The Church has a duty to combat heresy because heresy does endanger people's souls. There is only one God in three persons and that is difficult to comprehend, but the central truth of our salvation through Our Lord Jesus Christ needs to be told and told well, not for our sake but for the sake of others. This is where smugness really lets us down because smugness is inherently selfish. It comes at the expense of the person to whom we are trying to minister. The moment we forget about them and where they are then we have lost the Truth and its power, but exchanged that great power for our own which is worse than useless.
Often, when someone leaves the Church we find fault with their theology. That theology may indeed be flawed but we often miss the question of what it is about the Church that has caused that person to leave. We forget that someone who leaves the Church is tacitly saying something about the way we haven't been communicating our precious Truth. If someone leaves in heresy, then it is because we have not been thinking of them and where they are, but rather basking in the warm glow of our own smugness. That is an indictment and it is a serious indictment.
What's the answer to smugness? Simple: look at the other person and put yourself where they are.
If some Christians are predicting the end of the world, one has to ask why. The answer is simple. They want the world to end, and it's not hard to see why as we watch much chaos, bloodshed and loveless behaviour spreading around the globe. What they want is not so much the end of the world but the end of mankind's cruelty and the coming of God's Kingdom. Well, I'm on board with that. I don't think it will happen the way they will. I will stand with them and say "Maranatha". Even so, come Lord Jesus.
Wednesday, October 07, 2015
Sunday, October 04, 2015
Collect for the eighteenth Sunday after Trinity
Latin Collect
DA, quæsumus Domine, populo tuo diabolica vitare contagia, et te solum verum Deum pura mente sectari, Per Jesum Christum Dominum nostrum.
[My translation: Grant, we beseech Thee O Lord, Thy people to avoid the infection of the Devil and to follow Thee the only true God with pure mind. Through Jesus Christ, Our Lord ]
Prayer book of 1549
LORDE we beseche thee, graunt thy people grace to avoyde the infeccions of the Devil, and with pure harte and mynde to folowe thee the onelye God; Through Jesus Christ our Lorde.
Prayer book of 1662
LORD, we beseech thee, grant thy people grace to withstand the temptations of the world, the flesh, and the devil, and with pure hearts and minds to follow thee the only God; through Jesus Christ our Lord. Amen.
Reflection
We notice that the prayer book of 1549 closely follows the Latin Collect and sees the work of the Devil as an infection that draws mankind from the health that God intended. We are sick and infected with a dangerous separation from God. We wander in the half-light bearing both light and darkness in our very selves, with the Devil seeking to extinguish it with his own brand of light.
This diabolical desire is fleshed out in the collect of 1662 in which the means and sources of infection are revealed, namely through temptation by the world, the flesh and the Devil. The world around us distracts us, the pain of our mortal limitations depresses us, and the final lie that Evil can triumph over Good causes us to fall away into darkness. This is the light that fizzles like some neon sign that crackles before finally going out.
Yet God is righteous, and His righteousness is unmistakable to those who seek Him. No matter how the Devil tries, and his neon light may blind like the sun, his efforts will not penetrate or fool the pure and humble heart seeking earnestly for its creator. We pray this prayer that we may indeed be purified by the burning goodness of God and find our rest in Him away from the infection of the deceit and lies that can kill both body and soul.
DA, quæsumus Domine, populo tuo diabolica vitare contagia, et te solum verum Deum pura mente sectari, Per Jesum Christum Dominum nostrum.
[My translation: Grant, we beseech Thee O Lord, Thy people to avoid the infection of the Devil and to follow Thee the only true God with pure mind. Through Jesus Christ, Our Lord ]
Prayer book of 1549
LORDE we beseche thee, graunt thy people grace to avoyde the infeccions of the Devil, and with pure harte and mynde to folowe thee the onelye God; Through Jesus Christ our Lorde.
Prayer book of 1662
LORD, we beseech thee, grant thy people grace to withstand the temptations of the world, the flesh, and the devil, and with pure hearts and minds to follow thee the only God; through Jesus Christ our Lord. Amen.
Reflection
We notice that the prayer book of 1549 closely follows the Latin Collect and sees the work of the Devil as an infection that draws mankind from the health that God intended. We are sick and infected with a dangerous separation from God. We wander in the half-light bearing both light and darkness in our very selves, with the Devil seeking to extinguish it with his own brand of light.
This diabolical desire is fleshed out in the collect of 1662 in which the means and sources of infection are revealed, namely through temptation by the world, the flesh and the Devil. The world around us distracts us, the pain of our mortal limitations depresses us, and the final lie that Evil can triumph over Good causes us to fall away into darkness. This is the light that fizzles like some neon sign that crackles before finally going out.
Yet God is righteous, and His righteousness is unmistakable to those who seek Him. No matter how the Devil tries, and his neon light may blind like the sun, his efforts will not penetrate or fool the pure and humble heart seeking earnestly for its creator. We pray this prayer that we may indeed be purified by the burning goodness of God and find our rest in Him away from the infection of the deceit and lies that can kill both body and soul.
Sunday, September 27, 2015
Collect for the seventeenth Sunday after Trinity
Prayer book of 1549
LORD we praye thee that thy grace maye alwayes prevente and folowe us, and make us continuallye to be geven to all good workes thorough Jesus Christe our Lorde.
Reflection
Again, we see that words change their meaning over time. These days, we tend to think of preventing meaning to stop something happening. The word actually means "to go before" and if you think of the soldiers heading the enemy off at the pass, then you can see how the word prevent has got its now negative meaning.
Yet we pray for the grace of God to go before us and to follow us. We are praying, therefore, for a complete surrounding of our lives with the grace of God, yet not so that we can be protected from Evil happening to us, but rather protected from doing Evil things. If Evil is the hole in our being which prevents us from being full, then our actions carry those same holes as a lack of goodness.
With God's grace surrounding our lives, the Evil in our actions and the Evil within our substance are prevented from proliferating, though we have to look with the eyes of faith to see that happening. This is difficult when sometimes we can see nothing but the darkness of Evil. Part of God's grace is to live lives of trust in Him that, even when we cannot see any good whatsoever, we can find some assurance that His goodness will envelop us even to Eternity.
LORD we praye thee that thy grace maye alwayes prevente and folowe us, and make us continuallye to be geven to all good workes thorough Jesus Christe our Lorde.
Reflection
Again, we see that words change their meaning over time. These days, we tend to think of preventing meaning to stop something happening. The word actually means "to go before" and if you think of the soldiers heading the enemy off at the pass, then you can see how the word prevent has got its now negative meaning.
Yet we pray for the grace of God to go before us and to follow us. We are praying, therefore, for a complete surrounding of our lives with the grace of God, yet not so that we can be protected from Evil happening to us, but rather protected from doing Evil things. If Evil is the hole in our being which prevents us from being full, then our actions carry those same holes as a lack of goodness.
With God's grace surrounding our lives, the Evil in our actions and the Evil within our substance are prevented from proliferating, though we have to look with the eyes of faith to see that happening. This is difficult when sometimes we can see nothing but the darkness of Evil. Part of God's grace is to live lives of trust in Him that, even when we cannot see any good whatsoever, we can find some assurance that His goodness will envelop us even to Eternity.
Morris Dancing and Harvest Festivals? No thank you.
Sermon preached at Our Lady of Walsingham and St Francis on the Seventeenth Sunday after Trinity being the parish Harvest Festival.
Apparently, if you didn't know it already Morris Dancing is no longer regarded as quintessentially British. It's not something that is regarded as something British people do any more. However, moaning about the weather remains on the list of typical British actions. Another loss from this list of "thing Britons do" is going to a Harvest Festival.
Perhaps there are places that still do Harvest Festivals. Perhaps somewhere there are churches filled with crates of apples, leeks, carrots and onions, the ubiquitous pumpkin and, wonderful to behold, the harvest loaf. The harvest loaf was always a beautiful piece of bread in the shape of a wheatsheaf often with a little field mouse somewhere on it. Perhaps they still exist. Perhaps Harvest Festivals still happen.
On 10th of May this year, you may remember that we celebrated Rogation Sunday. We had Benediction that Sunday. Rogation Sunday is the day on which we ask God for a good Harvest. Again, this has fallen out of being English. We ask God for a good Harvest, and then thank God for what He gives us.
The fact that this is falling out of English culture does show us something of the people that English folk are becoming. We no longer ask God for a good harvest because we believe that we can control our produce with genetically modified grain, and the right kind of disease resistant crop. We don't have anything to celebrate because the machinery does the job and people get fed.
Yet it is still a fact that we do not control the scale of our harvest. Farmers still know that floods and frosts and droughts and pests can still ruin crops in this country, though perhaps not on the scale that can devastate a culture as we often see on the news. We are not immune from poor harvests, and perhaps God will remind us that we are not immune.
But then, this seems to be the way that we are going. Our society seems to be no longer grateful for what it receives, and yet we receive so much. But then, it seem that society has forgotten who to be grateful to! In this country, we do enjoy good food, and plenty of it. And we are here to say thank you to God for it. Like the tenth leper healed of his disease, we, the Church turn around, look Christ our God in the eye and with joyful heart we say, "thank you!" In so doing we recognise our need for God and that He is good to us, giving us everything that we experience as a gift to bring us closer to Him.
Yet, what is truly sad is that not only has our society seem to have lost its manners in saying please and thank you to God, it has lost the ability to have festivals. We no longer celebrate! We just lift another cream cake to our mouths and consume it without a moment's thought. And so, society loses its capacity for joy! If we,the Church, can ensure that we can cultivate our ability to be joyful in what God does for us, then perhaps those outside the Church will see that joy and want to know where we find it.
Perhaps, somewhere, Rogation Sunday and Harvest Festivals are still kept. Perhaps, somewhere, people remember to ask God for their daily bread and then thank Him for what they receive. Perhaps, somewhere, there are people who have the joy of living with God in their lives. Perhaps, perhaps it's us?
Sunday, September 20, 2015
Devotion from Benediction: September 2015
As we gaze up and see Our Lord with the eyes of our Faith, let us offer ourselves to Him wholly in all our lives. Let us see Him and bring all that we are before Him knowing that He is here with us now.
This day, let us commend to Him our Bishop, Damien on this the seventh anniversary of His consecration. Let us remember the Lord's choice of Apostles to work His will and serve His people throughout the world, remembering that service to which all bishops, priests and deacons are called, that the church may be served by their efforts and that all members of the Church may go out to preach the word of God. Let us offer to Our Lord this threefold Apostolic ministry that all who are called to serve may indeed serve in holy devotion, and may ever be good examples of what it means to be holy in this world.
Let us offer ourselves to Him that we may all be made holy, remembering our sinful nature and our fall from Him, and ever remember that we cannot ever be completely bad, for why, then, would He want to save us in such a fashion as He has?
Therefore we before Him, bending...
Collect for the sixteenth Sunday after Trinity
Latin Collect
ECCLESIAM tuam, Domine, miseratio continuata mundet et muniat; et quia sine te non potest salva consistere, tuo semper munere gubernetur. Per Jesum Christum.
[My translation: May continual mercy cleanse and defend Thy Church, O Lord; and, because without Thee She cannot continue safe, may She always be directed by Thy grace. Through Jesus Christ.]
Prayer book of 1549
LORD, we beseche thee, let thy continual pitie clense and defende thy congregacion; and, because it cannot continue in safetie without thy succoure, preserve it evermore by thy helpe and goodnes; through Jesus Christ our Lorde.
Reflection
Again, we see Archbishop Cranmer tidying up the Latin so that its sense may be rendered more naturally in English, The sentiments are, as we have often found throughout the year, in accord with Pre-Reformation thinking. In effect what Cranmer does to the language is what we pray will happen to the Church when we pray this collect.
There are times when we feel that our lives don't quite make sense, and translating our perceptions to other people is difficult, nigh on impossible. We simply cannot communicate our pain and suffering in a way that does justice to how we feel. We know that our lives need sorting out; we also have faith that God will sort out our lives for us; however, we find out that our lives just don't get sorted out in the way we anticipate, Somehow our own lives get tangled up in translation in the world.
The mercy of God is that our lives do get cleaned up and sorted out. It is He who rids us of the lasting consequences of our sinfulness, though that sinfulness still does knot up our existence in Time. We can still trust in Him for direction even when we cannot see where we are going. We need to be full of faith and feel for His guiding grace that will draw His Church into the daylight.
ECCLESIAM tuam, Domine, miseratio continuata mundet et muniat; et quia sine te non potest salva consistere, tuo semper munere gubernetur. Per Jesum Christum.
[My translation: May continual mercy cleanse and defend Thy Church, O Lord; and, because without Thee She cannot continue safe, may She always be directed by Thy grace. Through Jesus Christ.]
Prayer book of 1549
LORD, we beseche thee, let thy continual pitie clense and defende thy congregacion; and, because it cannot continue in safetie without thy succoure, preserve it evermore by thy helpe and goodnes; through Jesus Christ our Lorde.
Reflection
Again, we see Archbishop Cranmer tidying up the Latin so that its sense may be rendered more naturally in English, The sentiments are, as we have often found throughout the year, in accord with Pre-Reformation thinking. In effect what Cranmer does to the language is what we pray will happen to the Church when we pray this collect.
There are times when we feel that our lives don't quite make sense, and translating our perceptions to other people is difficult, nigh on impossible. We simply cannot communicate our pain and suffering in a way that does justice to how we feel. We know that our lives need sorting out; we also have faith that God will sort out our lives for us; however, we find out that our lives just don't get sorted out in the way we anticipate, Somehow our own lives get tangled up in translation in the world.
The mercy of God is that our lives do get cleaned up and sorted out. It is He who rids us of the lasting consequences of our sinfulness, though that sinfulness still does knot up our existence in Time. We can still trust in Him for direction even when we cannot see where we are going. We need to be full of faith and feel for His guiding grace that will draw His Church into the daylight.
Sunday, September 13, 2015
When being an example is not being an example
Sermon preached at Our Lady of Walsingham and St Francis on the Fifteenth Sunday after Trinity
The cry of “look at me, Mummy” can cause many reactions in a parent. Perhaps it’s a new dress, perhaps they’ve climbed to the top of a tower. Perhaps they’ve found something you really hadn’t wanted them to find, and here they are waving it around like a flag.
“Look at me, mummy!” It’s a desire for your attention.
[PAUSE]
Cries for attention are all around us. Adverts try to get noticed by being loud, or funny, or with annoying tunes that you couldn’t get out of your head with caustic soda. There are celebrities who are famous just for being famous. “Look at me, mum! I’m on the telly!” There are even clergy out there who seem to be saying, “look at me”. All around us, we are being bombarded by people who want us to see them. But why should we look at them?
[PAUSE]
Our Lord has some tough things to say about people who want to be noticed. All around Him, the priests and scribes and Pharisees always want the high chairs, want to be bowed to, want to wear the fancy robes. They want to be the centre of attention. They want their voice to be heard loud and clear. “Look at me!”
Our Lord doesn’t mince His words. He calls them whitewashed sepulchres – nice on the outside but putrid on the inside.
St Paul, too, does not mince his words because he is listening very carefully to Our Lord. He sees that the Church in Galatia is being victimised by those who want Christians to follow the Hebrew Law so that they can say, “look at me, I’m in the right! I’ve made all these Christians do what I want!”
St Paul says that these folk don’t even keep the Hebrew Law, themselves!
The trouble is that we Christians have a message to proclaim but we tend not to proclaim it very well. We, too, can get caught up in wanting to be seen by others as being good and devout Christians but forgetting that we’re supposed to be pointing people to Our Lord Jesus Christ. How can we speak the good news about Our Lord without saying “look at me”? Should we, or should we not seek to draw attention to ourselves?
[PAUSE]
St Paul says, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. “
St Paul does not boast of anything save that he believes that the Cross of Christ brings salvation to all who will receive that cross. He does not seek to be recognised or looked at. He seeks only one thing, to serve God. St Paul says that he does not care what people think of him, but rather he lets his belief in Christ speak for itself through his living the Faith. If we live our faith, then it will be seen. We don’t need to say, “look at me” for God’s light will shine through His marks in our bodies.
[PAUSE]
We should say, “look at me!” to God, but not as something to boast about but rather as an act of recognition that not all is well in our lives, that we need to be put right. When we say, “look at me” to God, we invite Him to show us what is wrong with us, show us our sins, our failings, our shortcomings. He will show us these things so that we can confess them freely and know that He will put us right if we let Him.
Saying “look at me!” is a dangerous activity. God might make us look at ourselves instead! Will you take that risk?
The cry of “look at me, Mummy” can cause many reactions in a parent. Perhaps it’s a new dress, perhaps they’ve climbed to the top of a tower. Perhaps they’ve found something you really hadn’t wanted them to find, and here they are waving it around like a flag.
“Look at me, mummy!” It’s a desire for your attention.
[PAUSE]
Cries for attention are all around us. Adverts try to get noticed by being loud, or funny, or with annoying tunes that you couldn’t get out of your head with caustic soda. There are celebrities who are famous just for being famous. “Look at me, mum! I’m on the telly!” There are even clergy out there who seem to be saying, “look at me”. All around us, we are being bombarded by people who want us to see them. But why should we look at them?
[PAUSE]
Our Lord has some tough things to say about people who want to be noticed. All around Him, the priests and scribes and Pharisees always want the high chairs, want to be bowed to, want to wear the fancy robes. They want to be the centre of attention. They want their voice to be heard loud and clear. “Look at me!”
Our Lord doesn’t mince His words. He calls them whitewashed sepulchres – nice on the outside but putrid on the inside.
St Paul, too, does not mince his words because he is listening very carefully to Our Lord. He sees that the Church in Galatia is being victimised by those who want Christians to follow the Hebrew Law so that they can say, “look at me, I’m in the right! I’ve made all these Christians do what I want!”
St Paul says that these folk don’t even keep the Hebrew Law, themselves!
The trouble is that we Christians have a message to proclaim but we tend not to proclaim it very well. We, too, can get caught up in wanting to be seen by others as being good and devout Christians but forgetting that we’re supposed to be pointing people to Our Lord Jesus Christ. How can we speak the good news about Our Lord without saying “look at me”? Should we, or should we not seek to draw attention to ourselves?
[PAUSE]
St Paul says, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. “
St Paul does not boast of anything save that he believes that the Cross of Christ brings salvation to all who will receive that cross. He does not seek to be recognised or looked at. He seeks only one thing, to serve God. St Paul says that he does not care what people think of him, but rather he lets his belief in Christ speak for itself through his living the Faith. If we live our faith, then it will be seen. We don’t need to say, “look at me” for God’s light will shine through His marks in our bodies.
[PAUSE]
We should say, “look at me!” to God, but not as something to boast about but rather as an act of recognition that not all is well in our lives, that we need to be put right. When we say, “look at me” to God, we invite Him to show us what is wrong with us, show us our sins, our failings, our shortcomings. He will show us these things so that we can confess them freely and know that He will put us right if we let Him.
Saying “look at me!” is a dangerous activity. God might make us look at ourselves instead! Will you take that risk?
Collect for the fifteenth Sunday after Trinity
Latin Collect
CUSTODI, Domine, quaesumus, Ecclesiam tuam propitatione perpetua: et quia sine te labitur humana mortalitas, tuis semper auxiliis et abstrahatur a noxiis, et ad salutaria dirigatur. Per Dominum
[My translation: Keep, O Lord, we beseech Thee, Thy Church by Thy perpetual mercy: and, because human mortality falls without Thee, always by Thy help both draw us from things hurtful and direct us to things beneficial. Through...]
Prayer book of 1549
KEPE we beseche thee, O Lorde, thy Churche with thy perpetuall mercye: and because the frailtie of man without thee, cannot but fall: Kepe us ever by thy helpe, and leade us to al thynges profitable to our salvacion; through Jesus Christe our Lorde. Amen.
Prayer book of 1662
KEEP, we beseech thee, O Lord, thy Church with thy perpetual mercy: and, because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord. Amen.
Reflection
Archbishop Cranmer always has the question of our salvation in his mind as he translates this collect from the Gelasian Sacramentary. Anything that is not drawing us to that salvation is automatically harmful to us: Archbishop Cranmer doesn't want us even to consider things which are not bringing us to our end in God. Is this why, perhaps, he omits translating abstrahuntur a noxiis?
It is by God's mercy that we are drawn from our sins and that this is a continued process. When we fail to consider God, we fall; we cry out to Him and He saves us. The story of Israel is repeated again and again in our lives, all because of human inability to keep God's moral law. Sin, the World and the Devil cling close drawing our fragile wills back and our repentance permits God to draw us out. The cycle of sin-fall-repent-rise is part of our being in Time. On the fabric of Eternity, our lives look like some oscillating wave crying out for an end and for constancy in God.
Archbishop Cranmer's long term view is the knowledge that God will have mercy upon whom He will have mercy. Since Christ comes not to condemn but to save the world, that single sacrifice also written across the fabric of Eternity is enough to draw anyone who chooses to follow Him out of this cycle and into eternal joy.
CUSTODI, Domine, quaesumus, Ecclesiam tuam propitatione perpetua: et quia sine te labitur humana mortalitas, tuis semper auxiliis et abstrahatur a noxiis, et ad salutaria dirigatur. Per Dominum
[My translation: Keep, O Lord, we beseech Thee, Thy Church by Thy perpetual mercy: and, because human mortality falls without Thee, always by Thy help both draw us from things hurtful and direct us to things beneficial. Through...]
Prayer book of 1549
KEPE we beseche thee, O Lorde, thy Churche with thy perpetuall mercye: and because the frailtie of man without thee, cannot but fall: Kepe us ever by thy helpe, and leade us to al thynges profitable to our salvacion; through Jesus Christe our Lorde. Amen.
Prayer book of 1662
KEEP, we beseech thee, O Lord, thy Church with thy perpetual mercy: and, because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord. Amen.
Reflection
Archbishop Cranmer always has the question of our salvation in his mind as he translates this collect from the Gelasian Sacramentary. Anything that is not drawing us to that salvation is automatically harmful to us: Archbishop Cranmer doesn't want us even to consider things which are not bringing us to our end in God. Is this why, perhaps, he omits translating abstrahuntur a noxiis?
It is by God's mercy that we are drawn from our sins and that this is a continued process. When we fail to consider God, we fall; we cry out to Him and He saves us. The story of Israel is repeated again and again in our lives, all because of human inability to keep God's moral law. Sin, the World and the Devil cling close drawing our fragile wills back and our repentance permits God to draw us out. The cycle of sin-fall-repent-rise is part of our being in Time. On the fabric of Eternity, our lives look like some oscillating wave crying out for an end and for constancy in God.
Archbishop Cranmer's long term view is the knowledge that God will have mercy upon whom He will have mercy. Since Christ comes not to condemn but to save the world, that single sacrifice also written across the fabric of Eternity is enough to draw anyone who chooses to follow Him out of this cycle and into eternal joy.
Thursday, September 10, 2015
The Subjunctive God
God save the Queen!
Actually, I'm not much of a royalist these days, though I do wish Queen Elizabeth well. Now that I argue for a separation of Church and State for the disestablishment of the CofE, the argument in favour of a constitutional monarchy is not as strong in my eyes as it once was - indeed it is considerably weaker. However, it is not the Queen that is the point of this post; it is a point of grammar - namely the subjunctive mood.
The subjunctive is not a mood that's easily seen in English: the word "mood" now has another meaning. I'm sure that there have been times when a Latin teacher asks which mood "vivat" is in, the answer has come back "happy, Miss!"
For those unfamiliar with the finer points of grammar, the subjunctive is used to speak of potentiality, of circumstances which are possible, but not necessarily certain. We use the subjunctive to express conditions or deal with uncertainties. The phrase "God save the Queen" is an example of the seldom-used English subjunctive. It doesn't say "God saves the Queen" so it's not an expression of a simple present tense. It's not a command (as if one could or would command God!) otherwise a comma would be needed - "God, save the Queen!" It is a prayer for God to save the Queen, and in modern English, we might more usually say, "may God save the Queen". He doesn't have to save her: it may be morally necessary for Him not to save her. However, it is our desire that He save her (note the subjunctive there!) and we pray that He would indeed do so.
We are therefore able to speak of things which may or may not happen, or which may or may not be true by use of the subjunctive mood. If mankind is capable of inventing ways of expressing conditional, probable or undecided statements, then mankind is also capable of realising that there indeed are many possibilities that could happen. If that is the case, then we find ourselves confronted with the fact that the mind of a Sovereign God must be much bigger and able to consider all possibilities, their causes and consequences in ways that the human mind can never reach. All these possibilities and conditions are real in the mind of God in a similar way to the square root of -1 being possible in the mind of a mathematician. These possibilities are not necessarily actual, i.e. made real in our universe, but it is possible for God to know how each and every possible human being can act, and how they can make free choices. He knows how in certain situations they will choose this, and when they will choose the alternative.
This is rather a sobering thought. If God does know how we would possibly act, then each time we spend thinking "if ever I meet X, I'll fetch him such a bop on the nose," or "if she would only turn her back, I could pop that chocolate bar in my pocket without her knowing" and entertain these thoughts, then it becomes very easy to see why God indeed does look at the intentions of our hearts before what we actually do. If we actually take stock of these hypothetical thoughts, we get an insight into just how broken we are as people. Even a little subjunctive thought can speak volumes about who we actually are and what motivates us.
Every day, we have a thousand thoughts that fly through our heads which, if made real, would shame us, humiliate the ones we love, put us in prison, or find us hanging from a tree surrounded by a crowd of people with burning torches. These thoughts are only vague possibilities, but we do need to examine why we have entertained those thoughts, because at heart there is something lurking in us that needs to be brought to light and dashed upon the Rock that is Christ.
This is not easy to do and takes much spiritual discipline and practice. The sacrament of Confession really can help here. Once the actual sins are out of the way, taken care of by the Mercy of God, then we can work on the potential sins lurking in our subjunctive. The forming of a good conscience is imperative in progression in the Christian Faith.
Setting some time aside each day to examine our thoughts should be part of our daily practice. It does hurt, but sin should be recognised as the cause of that hurt, and the fact that we feel pain shows us that we are no longer numb to the presence of sin in us. We feel pain because we are getting closer to God, and the pain is GOOD!
Once we have conquered our subjunctive, we will be more thoughtful in what we do, say, and think. By thinking hard, we will be less prone to crass statements or barely concealed bigotry, and in a much better position to love our neighbour as ourself.
In knowledge of our free-will, God has predestined us for Salvation by putting us in the best place in which we can flourish. This is how He has taken care of our subjunctive. We now have to ensure that our will is not enslaved to sin by rooting all sin out with God's Grace through Confession and Repentance, so that we cannot fall away from that Salvation and that our Eternal Life with Him is an actuality, rather than a possibility.
Actually, I'm not much of a royalist these days, though I do wish Queen Elizabeth well. Now that I argue for a separation of Church and State for the disestablishment of the CofE, the argument in favour of a constitutional monarchy is not as strong in my eyes as it once was - indeed it is considerably weaker. However, it is not the Queen that is the point of this post; it is a point of grammar - namely the subjunctive mood.
The subjunctive is not a mood that's easily seen in English: the word "mood" now has another meaning. I'm sure that there have been times when a Latin teacher asks which mood "vivat" is in, the answer has come back "happy, Miss!"
For those unfamiliar with the finer points of grammar, the subjunctive is used to speak of potentiality, of circumstances which are possible, but not necessarily certain. We use the subjunctive to express conditions or deal with uncertainties. The phrase "God save the Queen" is an example of the seldom-used English subjunctive. It doesn't say "God saves the Queen" so it's not an expression of a simple present tense. It's not a command (as if one could or would command God!) otherwise a comma would be needed - "God, save the Queen!" It is a prayer for God to save the Queen, and in modern English, we might more usually say, "may God save the Queen". He doesn't have to save her: it may be morally necessary for Him not to save her. However, it is our desire that He save her (note the subjunctive there!) and we pray that He would indeed do so.
We are therefore able to speak of things which may or may not happen, or which may or may not be true by use of the subjunctive mood. If mankind is capable of inventing ways of expressing conditional, probable or undecided statements, then mankind is also capable of realising that there indeed are many possibilities that could happen. If that is the case, then we find ourselves confronted with the fact that the mind of a Sovereign God must be much bigger and able to consider all possibilities, their causes and consequences in ways that the human mind can never reach. All these possibilities and conditions are real in the mind of God in a similar way to the square root of -1 being possible in the mind of a mathematician. These possibilities are not necessarily actual, i.e. made real in our universe, but it is possible for God to know how each and every possible human being can act, and how they can make free choices. He knows how in certain situations they will choose this, and when they will choose the alternative.
This is rather a sobering thought. If God does know how we would possibly act, then each time we spend thinking "if ever I meet X, I'll fetch him such a bop on the nose," or "if she would only turn her back, I could pop that chocolate bar in my pocket without her knowing" and entertain these thoughts, then it becomes very easy to see why God indeed does look at the intentions of our hearts before what we actually do. If we actually take stock of these hypothetical thoughts, we get an insight into just how broken we are as people. Even a little subjunctive thought can speak volumes about who we actually are and what motivates us.
Every day, we have a thousand thoughts that fly through our heads which, if made real, would shame us, humiliate the ones we love, put us in prison, or find us hanging from a tree surrounded by a crowd of people with burning torches. These thoughts are only vague possibilities, but we do need to examine why we have entertained those thoughts, because at heart there is something lurking in us that needs to be brought to light and dashed upon the Rock that is Christ.
This is not easy to do and takes much spiritual discipline and practice. The sacrament of Confession really can help here. Once the actual sins are out of the way, taken care of by the Mercy of God, then we can work on the potential sins lurking in our subjunctive. The forming of a good conscience is imperative in progression in the Christian Faith.
Setting some time aside each day to examine our thoughts should be part of our daily practice. It does hurt, but sin should be recognised as the cause of that hurt, and the fact that we feel pain shows us that we are no longer numb to the presence of sin in us. We feel pain because we are getting closer to God, and the pain is GOOD!
Once we have conquered our subjunctive, we will be more thoughtful in what we do, say, and think. By thinking hard, we will be less prone to crass statements or barely concealed bigotry, and in a much better position to love our neighbour as ourself.
In knowledge of our free-will, God has predestined us for Salvation by putting us in the best place in which we can flourish. This is how He has taken care of our subjunctive. We now have to ensure that our will is not enslaved to sin by rooting all sin out with God's Grace through Confession and Repentance, so that we cannot fall away from that Salvation and that our Eternal Life with Him is an actuality, rather than a possibility.
Sunday, September 06, 2015
Collect for the fourteenth Sunday after Trinity
Latin Collect
OMNIPOTENS sempiterne Deus, da nobis fidei, spei et caritatis incrementum : et ut mereamur assequi quod promittis, fac nos amare quod præcipis. Per Jesum Christum
[My translation: Almighty and Everlasting God, grant us increase of faith, hope, and charity: and that we may merit to obtain that which Thou dost promise, make us to love that which Thou doest command. Through Jesus Christ.]
Prayer book of 1549
ALMIGHTYE and everlastyng God, geve unto us the increase of faythe, hope, and charitie; and that we may obteine that whiche thou doest promise; make us to love that whiche thou doest commaunde, through Jesus Christe our Lorde.
Reflection
We notice that Archbishop Cranmer effectively removes the word mereamur from the English Collect. In so doing, he creates a tension. Many folk interpret Cranmer as believing that we deserve nothing from God and can never deserve anything because of our sin. In his own words of confession, we are "miserable sinners" The word "miserable" here is not a statement of emotion, though it has a very emotive nuance. We are miserable sinners in the sense that our sins cause misery. Our sins separate us from God and prevent us from the fullness of His presence in our lives.
Is it true, then, that we deserve nothing from God? After all, we have no legal standing on which to claim entitlement from God. He makes the rules, and this means we cannot go to God and claim a seat in Heaven for any reason of our actions. That belief would be Pelagianism. However, it is not our actions that make us worthy of entrance into Heaven - it is God's actions.
All good works begin with God, and the life that is united with God - that wonderful state of grace - produces work that deserves merit. The collect that we pray here is asking for the God-given ability to be faithful, hopeful, and loving so that we may deserve the promises of God. Indeed, we have no entitlement with God, but God's grace in our lives entitles itself to more grace - grace upon grace. Like a magnet magnetises everything it sticks to, so God's grace makes worthy of grave everthing it touches. For the repentant sinner, merit is freely available from God's love, first through Baptism then through the other sacraments, especially Confirmation and Confession whereby this grace is first strengthened and then renewed.
Our sins may cause our misery, but our love of God and adherence to His Will will allow His grace to cause our joy, and that joy will indeed be everlasting.
OMNIPOTENS sempiterne Deus, da nobis fidei, spei et caritatis incrementum : et ut mereamur assequi quod promittis, fac nos amare quod præcipis. Per Jesum Christum
[My translation: Almighty and Everlasting God, grant us increase of faith, hope, and charity: and that we may merit to obtain that which Thou dost promise, make us to love that which Thou doest command. Through Jesus Christ.]
Prayer book of 1549
ALMIGHTYE and everlastyng God, geve unto us the increase of faythe, hope, and charitie; and that we may obteine that whiche thou doest promise; make us to love that whiche thou doest commaunde, through Jesus Christe our Lorde.
Reflection
We notice that Archbishop Cranmer effectively removes the word mereamur from the English Collect. In so doing, he creates a tension. Many folk interpret Cranmer as believing that we deserve nothing from God and can never deserve anything because of our sin. In his own words of confession, we are "miserable sinners" The word "miserable" here is not a statement of emotion, though it has a very emotive nuance. We are miserable sinners in the sense that our sins cause misery. Our sins separate us from God and prevent us from the fullness of His presence in our lives.
Is it true, then, that we deserve nothing from God? After all, we have no legal standing on which to claim entitlement from God. He makes the rules, and this means we cannot go to God and claim a seat in Heaven for any reason of our actions. That belief would be Pelagianism. However, it is not our actions that make us worthy of entrance into Heaven - it is God's actions.
All good works begin with God, and the life that is united with God - that wonderful state of grace - produces work that deserves merit. The collect that we pray here is asking for the God-given ability to be faithful, hopeful, and loving so that we may deserve the promises of God. Indeed, we have no entitlement with God, but God's grace in our lives entitles itself to more grace - grace upon grace. Like a magnet magnetises everything it sticks to, so God's grace makes worthy of grave everthing it touches. For the repentant sinner, merit is freely available from God's love, first through Baptism then through the other sacraments, especially Confirmation and Confession whereby this grace is first strengthened and then renewed.
Our sins may cause our misery, but our love of God and adherence to His Will will allow His grace to cause our joy, and that joy will indeed be everlasting.
Sunday, August 30, 2015
Collect for the thirteenth Sunday after Trinity
Latin Collect
Omnipotens et misericors Deus, de cuius munere venit, ut tibi a fidelibus tuis digne et laudabiliter serviatur: tribue, quaesumus, nobis; ut ad promissiones tuas sine offensione curramus.
[My Translation: Almighty and Merciful God, from whose gift it cometh that thou mayest be served worthily and laudibly by thy faithful people: grant us, we beseech thee, that we may run toward thy promises without stumbling. Through Jesus Christ.]
Prayer book of 1549
ALMYGHTIE and mercyfull God, of whose onely gifte it cometh that thy faythfull people doe unto thee true and laudable service; graunte we beseche thee, that we may so runne to thy heavenly promises, that we faile not finally to attayne the same; through Jesus Christe our Lorde.
Reflection
St Paul reminds us that we run a race. We know where we are running from, and we know where we are running too. We also know that, as far as competition goes, we should try and out do each other in showing love. The prize is open to everyone.and sharing that prize does not diminish it, for the prize is God Himself.
The race we run is on a path cut out for us by the death of Our Lord. It is the hole in the wall of our prison, the loosing of our chains and the drugging of the guards to our captivity to sin. The one, true and pervading sacrifice of Our Lord Jesus Christ is the gift of freedom whereby in serving God we may indeed be truly free. Yet we must be aware that it is possible for us to fall over and stumble over the obstacles put in our way by the Malicious Malcontents who delight in watching those fleeing into the light fall over in the hope that they may be enticed back into captivity by the arduous nature of the race. After all, running is so much effort, why not sit in one's prison for Eternity rather than waste the energy.
We have the gift of God. It is light, life, sustenance, hope, comfort, and challenge all rolled into one. It takes effort in being Christian. It will be hard; it will be discouraging; it will be horrible, oppressive, and filled with hypocrisy, but these are the very stumbling blocks put in our way. If we fall, we fall, that's no problem for God for the pathway always remains open. We can only go back to where we were by our own desire. The enticements away from the Light are many but, by running in that Light, we wil see those stumbling blocks for what they are. We may get to Heaven with scraped knees and twisted ankles, but so what? We get to Heaven!
Omnipotens et misericors Deus, de cuius munere venit, ut tibi a fidelibus tuis digne et laudabiliter serviatur: tribue, quaesumus, nobis; ut ad promissiones tuas sine offensione curramus.
[My Translation: Almighty and Merciful God, from whose gift it cometh that thou mayest be served worthily and laudibly by thy faithful people: grant us, we beseech thee, that we may run toward thy promises without stumbling. Through Jesus Christ.]
Prayer book of 1549
ALMYGHTIE and mercyfull God, of whose onely gifte it cometh that thy faythfull people doe unto thee true and laudable service; graunte we beseche thee, that we may so runne to thy heavenly promises, that we faile not finally to attayne the same; through Jesus Christe our Lorde.
Reflection
St Paul reminds us that we run a race. We know where we are running from, and we know where we are running too. We also know that, as far as competition goes, we should try and out do each other in showing love. The prize is open to everyone.and sharing that prize does not diminish it, for the prize is God Himself.
The race we run is on a path cut out for us by the death of Our Lord. It is the hole in the wall of our prison, the loosing of our chains and the drugging of the guards to our captivity to sin. The one, true and pervading sacrifice of Our Lord Jesus Christ is the gift of freedom whereby in serving God we may indeed be truly free. Yet we must be aware that it is possible for us to fall over and stumble over the obstacles put in our way by the Malicious Malcontents who delight in watching those fleeing into the light fall over in the hope that they may be enticed back into captivity by the arduous nature of the race. After all, running is so much effort, why not sit in one's prison for Eternity rather than waste the energy.
We have the gift of God. It is light, life, sustenance, hope, comfort, and challenge all rolled into one. It takes effort in being Christian. It will be hard; it will be discouraging; it will be horrible, oppressive, and filled with hypocrisy, but these are the very stumbling blocks put in our way. If we fall, we fall, that's no problem for God for the pathway always remains open. We can only go back to where we were by our own desire. The enticements away from the Light are many but, by running in that Light, we wil see those stumbling blocks for what they are. We may get to Heaven with scraped knees and twisted ankles, but so what? We get to Heaven!
Monday, August 24, 2015
Adulthood, childishness and the Church
The trouble with babies is that they grow up - at least that's what parents often seem to say but probably don't actually mean. One minute, they are all cute and snuggly in Mummy's arms, the next they are throwing a strop about not being allowed out at ten o'clock at night dressed like THAT! It has to be expected that babies must grow into adults, and that it is the duty of parents that they help their children become fully functioning and well-adjusted adults. It would not do to allow children free-rein when living in society that is necessarily bound by social contracts and codes of conduct. Now would it do to stifle the individual humanity of the child by insisting on complete control of her life. A balance must be struck, and the needs of the child must be met along paths which allow that child to grow into adulthood. Ideally, we should want to nullify Philip Larkin's rather depressive view of parenthood.
That's how God acts as Our Father. We just have to choose to come back when we realise that our lives are objectively better with God than they are without Him.
However, atheists always make very good points which is why the honest and noble atheist (such as Bertrand Russell and Stephen Law) should be heard seriously. Does the Church infantilise her flock. I really wish that I could say, "no she doesn't" but I would either be lying or very misguided and brainwashed. The Church infantilises when she seeks to control the faithful imposing sanctions for failing to adhere to Church teaching. As a priest, I can indeed expect censure and sanction for failing to teach what the Church teaches, and rightly so. I have promised in my vows of ordination to obey church teaching and observe my duty to be faithful to the Doctrine and Dogma of Holy Church. However, as the parable of the Prodigal Son shows, if God allows people to wander away, then so must I. My duty then becomes to call the errant back, to keep the lights on so that the errant can find their way home. I have no business proscribing any form of censure or sanction against my fellow sinners.
Of course, my office as priest means that I can hear people's confession and that means that, God has appointed me to listen to a penitent's "Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son" and to pronounce the fact that God willingly receives back the truly penitent. Any "penance" that I "impose" is not a punishment but an exercise for the penitent to re-engage with the God with whom they have just been reconciled.
And yet, I am called, "Father". This would certainly suggest that my presence is to belittle my flock and put them in the place of children. Looking at some members of my congregation, I see two gentlemen who are old enough to be my father who have led colourful lives, and a working mother of no little commitment and no mean intelligence. Infantilising them would be a vile abuse of the sacrament that I have received from God to carry out His will. They may call me "Father" but it is not me they recognise, but the God whom they love.
Every time I am called "Father," it pulls me up short and even hurts me a little bit because I have such a great fatherhood to live up to, a fatherhood that I share with my brother priests. It would be truly infantilising if Bishops and Priests sought to seek the title of "Father" in order to receive obeisance. I am personally of the opinion that Clergy should keep right out of the political arena and shun all forms of power over other human beings. Thankfully, gone are the days of feudal obeisance to clergy.As far as this world is concerned, I am just a simple teacher. As far as the Church goes, I hold out the embrace of God the Father in the Holy Sacraments that I am permitted to distribute to all who would receive them, As far as the next world goes, I stand out from the crowd only to receive harsher judgement for failing to shine the light of Christ to the world and for all whom I have misled through wrong teaching.
If the Church wishes to dispel the image of the infantilising god rejected rightly by so many, then she herself must seek to ensure that Her members exercise their God-given right to make their decisions autonomously and objectively, and then stand back and wait for the prodigal sons to return, She can learn much about life and the World from the prodigals and perhaps better advise Her children because of these lessons. This way, God's children can indeed grow healthily into God's adults while still remaining sons and daughters of God by His adoption and love.
Many psychologists regard the state of adulthood as being able to make autonomous objective appraisals of their situation and act according to that appraisal. What does this really mean? Essentially, adults have decisions to make in life. A child will look to his parents to make that decision for them; a mother will seek to make a decision on behalf of those for whom she feels responsible. For an adult, the decision is to be made autonomously, not deferring the responsibility for that decision onto another, nor claiming responsibility for other adults' decisions.
Any decision must be made on an objective basis. According to this type of psychology, adulthood is about ensuring that any decision is made along reasonable, rational and factual grounds. An adult researches into the decisions that need to be made and obtains facts before making a decision, A child relies on the research of the parent before it is guided into making any decision, but ultimately, the parent must make the decision based on what that parent believes to be the right moral decision. This is why it is no more wrong to bring up a child as Christian than it is to bring them up atheist or agnostic.
Isn't parenthood frightening? Yes, but it must be frightening when we consider that the decisions that we make affect our children. It's frightening because we love our children so much, Yet, a parent must allow the child the opportunity to become an adult in themselves. That's the goal of parenthood. Like teachers, parents must seek to make themselves redundant so that the children grow up autonomous and objective and able to make decisions well.
And this is where the Church comes in.
One reason that people give for rejecting God and Christianity, indeed perhaps all religion is their belief that it seeks to prevent its members from growing up. Obviously, Karl Marx is one of the philosophers who voiced that opinion carefully. For him, Religion prevented the workers from realising their true worth by pointing them to false hopes. Of course, he failed to show that the hopes were indeed false. However, one of the major obstacles to belief in God is the idea of submission of our wills to Him. These folk don't want to be treated like children with God, and particularly the Church, making the decisions on their behalf.
Is belief in God really the loss of one's autonomy? Or does belief in God remove true objectivity when it comes to making the decisions that all adults make? An adult must be responsible for one's decisions, yet a God who says "do this or go to Hell" subverts the adulthood of the theist. While this is a stereotype of God, it is a stereotype that pervades and the Church must look to see that this stereotype is not sanctioned, but truly seeks the adulthood of its members.
No matter what atheists say, they have not shown that God does not exist, nor have they proved that belief in God is not rational. Indeed they cannot do so unless they engage in a committed reductio ad absurdam rather than the setting up of straw man arguments or appealing to the problem of evil which, while challenging our relationship with God does not demonstrate that He should not be worshipped.
The agnostic doubts that knowledge about God's existence can ever be obtained, but the rational Christian must accept that knowledge of God's existence is not absolute in the minds of human beings and until we see Him face to face, we must wrestle a doubt which is not necessarily the enemy of the faith, but the salt which promotes self-examination. There are rational principles on which the existence of God can be based, but they can still be doubted. There are so many Christians who have arrived at their faith because they have been able to make an autonomous objective appraisal of the situation and conclude that God exists.
However, does this mean that, having arrived at belief in God, we now have to surrender our adulthood? It's true to say that, if we are Christian, then we do have to see God as our Creator and we must therefore surrender any idea that we are responsible for our existence. We have to see God as Our Father and recognise that He does indeed provide everything for us. Does this mean that we can no longer be adults, but be good little boys and girls and do what daddy tells us?
Here, the parable of the Prodigal Son helps.
A certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants.
And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it; and let us eat , and be merry: For this my son was dead, and is alive again; he was lost , and is found. And they began to be merry .
Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant . And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out , and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again ; and was lost , and is found . (St Luke xv.11-end)Look at the situation with regard to what we understand to be adulthood. Clearly, the father in this parable stands for God, and the sons the whole of humanity. At which point are they disallowed from acting autonomously? At which point are they disallowed from acting objectively? The prodigal son makes his decision on His own and is provided with all that he needs from his father's estate. The father allows this to happen even at the cost of half his belongings precisely so that the son can exercise his free decisions based on his own understanding and wants. It's the wrong decision, but the prodigal son learns his own lesson. The father's love for his son is not conditional on the son's exercise of his adulthood. Far from being a controlling parent, the father permits freedom and is ready to receive his son back to him, not to infantilise, but to be a son.
That's how God acts as Our Father. We just have to choose to come back when we realise that our lives are objectively better with God than they are without Him.
However, atheists always make very good points which is why the honest and noble atheist (such as Bertrand Russell and Stephen Law) should be heard seriously. Does the Church infantilise her flock. I really wish that I could say, "no she doesn't" but I would either be lying or very misguided and brainwashed. The Church infantilises when she seeks to control the faithful imposing sanctions for failing to adhere to Church teaching. As a priest, I can indeed expect censure and sanction for failing to teach what the Church teaches, and rightly so. I have promised in my vows of ordination to obey church teaching and observe my duty to be faithful to the Doctrine and Dogma of Holy Church. However, as the parable of the Prodigal Son shows, if God allows people to wander away, then so must I. My duty then becomes to call the errant back, to keep the lights on so that the errant can find their way home. I have no business proscribing any form of censure or sanction against my fellow sinners.
Of course, my office as priest means that I can hear people's confession and that means that, God has appointed me to listen to a penitent's "Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son" and to pronounce the fact that God willingly receives back the truly penitent. Any "penance" that I "impose" is not a punishment but an exercise for the penitent to re-engage with the God with whom they have just been reconciled.
And yet, I am called, "Father". This would certainly suggest that my presence is to belittle my flock and put them in the place of children. Looking at some members of my congregation, I see two gentlemen who are old enough to be my father who have led colourful lives, and a working mother of no little commitment and no mean intelligence. Infantilising them would be a vile abuse of the sacrament that I have received from God to carry out His will. They may call me "Father" but it is not me they recognise, but the God whom they love.
Every time I am called "Father," it pulls me up short and even hurts me a little bit because I have such a great fatherhood to live up to, a fatherhood that I share with my brother priests. It would be truly infantilising if Bishops and Priests sought to seek the title of "Father" in order to receive obeisance. I am personally of the opinion that Clergy should keep right out of the political arena and shun all forms of power over other human beings. Thankfully, gone are the days of feudal obeisance to clergy.As far as this world is concerned, I am just a simple teacher. As far as the Church goes, I hold out the embrace of God the Father in the Holy Sacraments that I am permitted to distribute to all who would receive them, As far as the next world goes, I stand out from the crowd only to receive harsher judgement for failing to shine the light of Christ to the world and for all whom I have misled through wrong teaching.
If the Church wishes to dispel the image of the infantilising god rejected rightly by so many, then she herself must seek to ensure that Her members exercise their God-given right to make their decisions autonomously and objectively, and then stand back and wait for the prodigal sons to return, She can learn much about life and the World from the prodigals and perhaps better advise Her children because of these lessons. This way, God's children can indeed grow healthily into God's adults while still remaining sons and daughters of God by His adoption and love.
Sunday, August 23, 2015
Collect for the twelfth Sunday after Trinity
Latin Collect
OMNIPOTENS sempiterne Deus, qui abundantia pietatis tuæ et merita supplicum excedis et vota, effunde super nos misericordiam tuam, ut dimittas quæ conscientia metuit, et adjicias quæ oratio postulare non audet. Per Jesum Christum Dominum nostrum.
[My translation: Almighty and Everlasting God, who exceedest both the merits and prayers of supplicants with the abundance of Thy pity, pour upon us Thy mercy that Thou wouldst pardon those things which consciences fear, and Thou wouldst increase those things which prayer doth not dare to ask. Through...]
Prayer book of 1662
ALMIGHTY and everlasting God, who art always more ready to hear than we are to pray, and art wont to give more than either we desire, or deserve; Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. Amen.
Reflection
Archbishop Cranmer seeks to clarify the meaning of the Latin collect without losing the poetry of its expression. In this collect, we are faced with the great mysterious nature of God. This is a God whose presence strikes fear into the hearts of men, whose raw power renders Man's capabilities insignificant, and whose lifespan render's Man's existence a matter of milliseconds. This is a God who excels any capacity that Man possesses except the capacity to hate, for that is contrary to the existence of God.
In comparison with God, we are nothing, and yet the great mystery is revealed when this Divine Being, the Creator of the Universe, bends down to touch the lives of His Creation, bestowing worth, dignity, attention, and devotion liberally from His consideration. Faced with this, our consciences find themselves scurrying around, bringing out our deepest darkest fears, the secret sins,and the most ignoble and disgusting thoughts, all because we know full well that God knows the secrets of our hearts.
The trouble is that our fear strikes us dumb. Knowing that we cannot hide anything from God, we fear that what we need to ask of Him might be unacceptable, idiotic, or that, because we are habitual and unmitigated sinners, He is within His rights to refuse all our prayers. We might be able to gabble "give us this day our daily bread" but we do so disallowing our minds any purchase on what we have just prayed so that we don't anger God by asking unworthily.
While we are right to be afraid of what our sins have done to us, yet we should fear God more because He forgives sin. He is not out for our destruction - He is after our salvation and seeks our happiness. We might be afraid to ask, but God does not forbid us to ask. His answer might be "No" but it will be a "No" with the greatest Love and respect for the person He has created us to be. We pray on our knees but we can do so boldly, knowing that we will be heard by One Who seeks only our good.
OMNIPOTENS sempiterne Deus, qui abundantia pietatis tuæ et merita supplicum excedis et vota, effunde super nos misericordiam tuam, ut dimittas quæ conscientia metuit, et adjicias quæ oratio postulare non audet. Per Jesum Christum Dominum nostrum.
[My translation: Almighty and Everlasting God, who exceedest both the merits and prayers of supplicants with the abundance of Thy pity, pour upon us Thy mercy that Thou wouldst pardon those things which consciences fear, and Thou wouldst increase those things which prayer doth not dare to ask. Through...]
Prayer book of 1662
ALMIGHTY and everlasting God, who art always more ready to hear than we are to pray, and art wont to give more than either we desire, or deserve; Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. Amen.
Reflection
Archbishop Cranmer seeks to clarify the meaning of the Latin collect without losing the poetry of its expression. In this collect, we are faced with the great mysterious nature of God. This is a God whose presence strikes fear into the hearts of men, whose raw power renders Man's capabilities insignificant, and whose lifespan render's Man's existence a matter of milliseconds. This is a God who excels any capacity that Man possesses except the capacity to hate, for that is contrary to the existence of God.
In comparison with God, we are nothing, and yet the great mystery is revealed when this Divine Being, the Creator of the Universe, bends down to touch the lives of His Creation, bestowing worth, dignity, attention, and devotion liberally from His consideration. Faced with this, our consciences find themselves scurrying around, bringing out our deepest darkest fears, the secret sins,and the most ignoble and disgusting thoughts, all because we know full well that God knows the secrets of our hearts.
The trouble is that our fear strikes us dumb. Knowing that we cannot hide anything from God, we fear that what we need to ask of Him might be unacceptable, idiotic, or that, because we are habitual and unmitigated sinners, He is within His rights to refuse all our prayers. We might be able to gabble "give us this day our daily bread" but we do so disallowing our minds any purchase on what we have just prayed so that we don't anger God by asking unworthily.
While we are right to be afraid of what our sins have done to us, yet we should fear God more because He forgives sin. He is not out for our destruction - He is after our salvation and seeks our happiness. We might be afraid to ask, but God does not forbid us to ask. His answer might be "No" but it will be a "No" with the greatest Love and respect for the person He has created us to be. We pray on our knees but we can do so boldly, knowing that we will be heard by One Who seeks only our good.
Thursday, August 20, 2015
Drawing out education
Today sees the publication of the GCSE exam results, a week after the A-Level results. Forthose of you not familiar with the British education system, GCSEs are taken usually by 15-16 year olds; A-levels are taken usually by 17-18 year olds and are used among other things by universities to select prospective students. Of course, one of the effects that this has on the education system here in the U.K. is that schools can be tempted to teach children to pass exams. Is this a bad thing? Well, this depends on how you view education.
After quite a few years of being involved in education, I still find myself wondering about what it is that I'm doing. One might say that, as a teacher, I am imparting knowledge on my pupils. Clearly, I have a syllabus to follow which gives a structure to the course but this does mean that pupils don't really get a say in what they'd like to be taught, nor do I get a say in what I'd like to teach them. I was taught things which do not get taught now. Even then, my teachers were taught things that they never got to teach me, so there is always a bit of melancholy when the syllabus limits you.
Ultimately, though, I believe that I have to teach myself out of a job. For my students' sake I must become redundant. One of my main goals as an educator is to teach my students how to teach themselves. As they grow up, children need to know how to form, pursue, and evaluate forms of inquiry. Mathematics, of course, is a purely abstract discipline: it is not a physical science. However, the word "mathematics" is intrinsically linked with the Greek word mathetes meaning "disciple". Mathematics is the art of being a good learner. This is why it is absolutely fundamental in education beyond money and mensuration. It gives a framework for argument and proof which other subjects utilise and in which they converse.
The art of mathematics comes in the necessity of practice. Not only is following the rules necessary, but it is knowing why the rules work in the first place. Look at this sequence of fractions:
3/3 = 1/1 = 1
4/8 = 1/2
5/15 = 1/3
6/24 = 1/4
7/35 = 1/5
Is this just pure coincidence, or is there something about fractions of the form (x+1)/(x2-1) that mean that they always cancel down to 1/(x-1)? For the mathematically experienced, this is an obvious result that comes from looking at algebra rather than arithmetic. It's also not a coincidence that the sum of the first n odd numbers is n2. Many of my pupils will forget this fact quite quickly. What I hope they don't forget is the ability to at least formulate the question properly.
The child may ask "if God made the world then who made God?" which is a perfectly reasonable question on the face of it. However, but drawing out from that child the ideas that underpin that question, the child will see the answer for herself. This method of "drawing out" is the literal meaning of education.
This does seem to be the reverse of the exam system. Rather than drawing out ideas from the child, efforts seem to be made in cramming information in. The average human being can get by in life without ever needing the knowledge that the Battle of Borodino took place in 1812 or that the giant squid is architeuthis dux, or that E flat major is the relative major to the key of C minor. Yet, these facts may indeed be examined upon and one's place at university may rest upon knowing these facts.
The trouble with cramming in facts is that it creates an imposition on a pupil to which the pupil may not necessarily have subscribed. I am sympathetic to my fifth form student who takes one look at the differential calculus and says, "when will I ever need to know that!?" I try to explain about the understanding of rates of change, of velocities and speeds, and even the ideas of maximising commodities subject to constraints, yet I do question whether the syllabus allows for true education or relies on just simple cramming.
Ah, but education should be about preparing children for dealing with real life problems. I find it interesting that, despite lots of education, we still suffer from the same real-life problems without a satisfactory solution. Perhaps our education system is to blame, or perhaps we keep looking in the wrong place for the solutions and never allow ourselves to be educated in the right way. We bewail the competitive nature of employment and the rat-race, seeking a quieter and calmer lifestyle, and yet the levels of competition for jobs and university places is growing. Is this competition right? Does a good education give one a competitive edge? If it does than why do people continue to compete for a resource rather than find ways to distribute that resource fairly?
Albert Einstein said, "To obtain an assured favourable response from people, it is better to offer them something for their stomachs instead of their brains." Perhaps, then, the Education System should be more a training in utilising resources to attain favourable responses from people. However, then we would find ourselves in the position in which people become means to ends rather than ends in themselves. Already we seem to have done away with any notion of learning for the sake of learning.
There is something inherently wonderful about education in itself. To take pleasure in knowing why something works is wonderful, but so is the pleasure in not knowing why something works and engaging in the task of finding out. This really does allow each one of us to engage with the world around us as we are rather than what we are prescribed to be. We only find out who we really are when we learn to interact with the world around us. We only ever find our passions in life by trial and error, by painting pictures and realising that we've not got the colours quite right. The child that always asks, "please sir, have I done it right?" needs to develop the confidence to know precisely for himself whether he is right or wrong and how it matters to him. We know that 2+2=5 is wrong mathematically, but the act of appreciating why it's wrong possesses a beauty in itself and that beauty is not smugness..
With a world that is constantly geared to the dread dichotomies of success/failure, right/wrong, true/false, we seldom see failure as an education experience. "This organisation does not tolerate failure", said Blofeld, and his thinking ensures that any error is met with the fires of Hell itself. This is why Christianity is quite the reverse. It is only in the task of recognising our errors and turning to God that we realise who we really are. We only find ourselves when we allow ourselves to be drawn out into the arena of Creation and, trusting in God's mercy when we fail, realise who we are through understanding our capabilities and limitations. We need to educate ourselves out of the pass/fail dichotomy if we want to see the true colours of living.
Ulitmately, all competition is meaningless in itself as, at the end of the game, all the pieces go back into the box. It is what remains after the game is played and how we have been drawn out of ourselves by the process. True education will seek to give a pupil that which extends beyond the narrow confines of the work place, and the best education will lead that pupil to become a disciple of God Himself.
The art of mathematics comes in the necessity of practice. Not only is following the rules necessary, but it is knowing why the rules work in the first place. Look at this sequence of fractions:
3/3 = 1/1 = 1
4/8 = 1/2
5/15 = 1/3
6/24 = 1/4
7/35 = 1/5
Is this just pure coincidence, or is there something about fractions of the form (x+1)/(x2-1) that mean that they always cancel down to 1/(x-1)? For the mathematically experienced, this is an obvious result that comes from looking at algebra rather than arithmetic. It's also not a coincidence that the sum of the first n odd numbers is n2. Many of my pupils will forget this fact quite quickly. What I hope they don't forget is the ability to at least formulate the question properly.
The child may ask "if God made the world then who made God?" which is a perfectly reasonable question on the face of it. However, but drawing out from that child the ideas that underpin that question, the child will see the answer for herself. This method of "drawing out" is the literal meaning of education.
This does seem to be the reverse of the exam system. Rather than drawing out ideas from the child, efforts seem to be made in cramming information in. The average human being can get by in life without ever needing the knowledge that the Battle of Borodino took place in 1812 or that the giant squid is architeuthis dux, or that E flat major is the relative major to the key of C minor. Yet, these facts may indeed be examined upon and one's place at university may rest upon knowing these facts.
The trouble with cramming in facts is that it creates an imposition on a pupil to which the pupil may not necessarily have subscribed. I am sympathetic to my fifth form student who takes one look at the differential calculus and says, "when will I ever need to know that!?" I try to explain about the understanding of rates of change, of velocities and speeds, and even the ideas of maximising commodities subject to constraints, yet I do question whether the syllabus allows for true education or relies on just simple cramming.
Ah, but education should be about preparing children for dealing with real life problems. I find it interesting that, despite lots of education, we still suffer from the same real-life problems without a satisfactory solution. Perhaps our education system is to blame, or perhaps we keep looking in the wrong place for the solutions and never allow ourselves to be educated in the right way. We bewail the competitive nature of employment and the rat-race, seeking a quieter and calmer lifestyle, and yet the levels of competition for jobs and university places is growing. Is this competition right? Does a good education give one a competitive edge? If it does than why do people continue to compete for a resource rather than find ways to distribute that resource fairly?
Albert Einstein said, "To obtain an assured favourable response from people, it is better to offer them something for their stomachs instead of their brains." Perhaps, then, the Education System should be more a training in utilising resources to attain favourable responses from people. However, then we would find ourselves in the position in which people become means to ends rather than ends in themselves. Already we seem to have done away with any notion of learning for the sake of learning.
There is something inherently wonderful about education in itself. To take pleasure in knowing why something works is wonderful, but so is the pleasure in not knowing why something works and engaging in the task of finding out. This really does allow each one of us to engage with the world around us as we are rather than what we are prescribed to be. We only find out who we really are when we learn to interact with the world around us. We only ever find our passions in life by trial and error, by painting pictures and realising that we've not got the colours quite right. The child that always asks, "please sir, have I done it right?" needs to develop the confidence to know precisely for himself whether he is right or wrong and how it matters to him. We know that 2+2=5 is wrong mathematically, but the act of appreciating why it's wrong possesses a beauty in itself and that beauty is not smugness..
With a world that is constantly geared to the dread dichotomies of success/failure, right/wrong, true/false, we seldom see failure as an education experience. "This organisation does not tolerate failure", said Blofeld, and his thinking ensures that any error is met with the fires of Hell itself. This is why Christianity is quite the reverse. It is only in the task of recognising our errors and turning to God that we realise who we really are. We only find ourselves when we allow ourselves to be drawn out into the arena of Creation and, trusting in God's mercy when we fail, realise who we are through understanding our capabilities and limitations. We need to educate ourselves out of the pass/fail dichotomy if we want to see the true colours of living.
Ulitmately, all competition is meaningless in itself as, at the end of the game, all the pieces go back into the box. It is what remains after the game is played and how we have been drawn out of ourselves by the process. True education will seek to give a pupil that which extends beyond the narrow confines of the work place, and the best education will lead that pupil to become a disciple of God Himself.
Sunday, August 16, 2015
Collect for the eleventh Sunday after Trinity
Latin Collect
DEUS, qui omnipotentiam tuam parcendo maxime et miserendo manifestas, multiplica super nos misericordiam tuam, ut ad tua promissa currentes cœlestium bonorum facias esse participes. Per Jesum Christum Dominum nostrum.
Prayer book of 1549
GOD, which declarest thy almighty power, most chiefly in shewyng mercy and pitie; Geve unto us abundauntly thy grace, that we, running to thy promises, may be made partakers of thy heavenly treasure; through Jesus Christe our Lorde.
Prayer book of 1662
O GOD, who declarest thy almighty power most chiefly in shewing mercy and pity; Mercifully grant unto us such a measure of thy grace, that we, running the way of thy commandments, may obtain thy gracious promises, and be made partakers of thy heavenly treasure; through Jesus Christ our Lord. Amen.
Reflection
The collect of 1549 translates the Latin collect very well, but we notice that by 1662 there has been an apparent change in how we run to God. What might this mean? The answer may well lie in the nature of the very centre of the life of the Church, the Sacrament.
W remember that God has given sacraments to us as a means of His mercy and pity. He knows our need of Him which He demonstrates by not giving us what we really deserve (i.e. His mercy) and giving us what we do not deserve (His grace through His pity). The original collect focusses on the fact that we run towards God through His promises; the amended collect reminds us that we must run the way of His commandments. This is the heart of sacramental living.
The sacraments of the Church are the signs of the covenant that God has with us. If we play our part, (i.e. follow His commandments) then God plays His part (fulfills His promises). The process is like the thirsty man turning on a tap. In order for the tap to produce water, the tap must be turned on. We command the thirsty man to turn the tap on for his own benefit and the result is that, by turning on the tap, the man can receive life-giving water which the existence of the tap promises.
The sacraments are there for us, for our benefit, for our health and for our connection to Almighty God through Our Lord Jesus Christ. All we have to do is play our part and obey the instructions God gives us for the saving and health-giving grace that the Sacraments convey to us. That way we can find ourselves even now seeing the glittering of the heavenly gold in our lives.
DEUS, qui omnipotentiam tuam parcendo maxime et miserendo manifestas, multiplica super nos misericordiam tuam, ut ad tua promissa currentes cœlestium bonorum facias esse participes. Per Jesum Christum Dominum nostrum.
Prayer book of 1549
GOD, which declarest thy almighty power, most chiefly in shewyng mercy and pitie; Geve unto us abundauntly thy grace, that we, running to thy promises, may be made partakers of thy heavenly treasure; through Jesus Christe our Lorde.
Prayer book of 1662
O GOD, who declarest thy almighty power most chiefly in shewing mercy and pity; Mercifully grant unto us such a measure of thy grace, that we, running the way of thy commandments, may obtain thy gracious promises, and be made partakers of thy heavenly treasure; through Jesus Christ our Lord. Amen.
Reflection
The collect of 1549 translates the Latin collect very well, but we notice that by 1662 there has been an apparent change in how we run to God. What might this mean? The answer may well lie in the nature of the very centre of the life of the Church, the Sacrament.
W remember that God has given sacraments to us as a means of His mercy and pity. He knows our need of Him which He demonstrates by not giving us what we really deserve (i.e. His mercy) and giving us what we do not deserve (His grace through His pity). The original collect focusses on the fact that we run towards God through His promises; the amended collect reminds us that we must run the way of His commandments. This is the heart of sacramental living.
The sacraments of the Church are the signs of the covenant that God has with us. If we play our part, (i.e. follow His commandments) then God plays His part (fulfills His promises). The process is like the thirsty man turning on a tap. In order for the tap to produce water, the tap must be turned on. We command the thirsty man to turn the tap on for his own benefit and the result is that, by turning on the tap, the man can receive life-giving water which the existence of the tap promises.
The sacraments are there for us, for our benefit, for our health and for our connection to Almighty God through Our Lord Jesus Christ. All we have to do is play our part and obey the instructions God gives us for the saving and health-giving grace that the Sacraments convey to us. That way we can find ourselves even now seeing the glittering of the heavenly gold in our lives.
On the wrong side of humility
Sermon preached at Our Lady of Walsingham and St Francis on the Eleventh Sunday after Trinity
We hear the pharisee say, "I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess." We hear the publican say, "God be merciful to me a sinner." We hear our Lord say, "I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." What we haven't heard is what the third man says at the temple and what Our Lord has to say about him. Well, which third man is this?
[PAUSE]
The third man comes into the temple and says, "I am sorry that I am worse than all other men. I am worse than the extortioners, unjust, adulterers and even this publican. I don't fast twice in the week, I don't give tithes of all that I possess." What do you have to say to this man? What do you think God has to say to this man?
[PAUSE]
We know that St Paul often seems to think of himself like this. He does actually say that he is the least of the apostles because he persecuted the Church. Notice, however, that St Paul recognises why he might be thought of as the least of the apostles. He even regards himself as the worst sinner ever. Yet, isn’t there something a little bit askew with people who always see themselves as the worst possible human being?
There are psychological conditions out there in which people really do think of themselves as inferior to everyone. So we can recognise that there is something unhealthy about feeling the lowest of the low.
There are other folk who like to make a show of their unworthiness, just as the Pharisee made a show of his worthiness. Our Lord would have the same thing to say about these folk as He does about the Pharisee. Sometimes the people who protest their unworthiness protest too much.
St Paul does indeed call himself the worst sinner, but let's put his remarks in context. He says to St Timothy, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy , that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting."
He recognises his sin but he puts his faith not in his own judgement, but in the mercy of God, just like the Publican.
[PAUSE]
St Paul says very clearly, besides being the least of the apostles, "But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me."
It is by God's grace that St Paul is who he is. It is by God's grace that you are who you are. Each one of us, in our very selves is an instance of God's grace. There is no way possible that we can be all bad, otherwise Christ would never have wanted to save us. Yet if we do think ourselves as being all bad, then we are in danger of setting ourselves up above God Himself and that is the sin of pride, and it is a sin that will indeed lead a person into Hell as assuredly it led the Devil himself into Hell.
There are times that we feel low. So many people have clinical depression and it's horrible. Yet, if there is anything worth clinging to it's the fact that, as St Paul says, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."
If we feel like a sinner, then we probably are a sinner. What do we need to do? We need to repent and believe in the grace of God Who is Who He is!
We hear the pharisee say, "I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess." We hear the publican say, "God be merciful to me a sinner." We hear our Lord say, "I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." What we haven't heard is what the third man says at the temple and what Our Lord has to say about him. Well, which third man is this?
[PAUSE]
The third man comes into the temple and says, "I am sorry that I am worse than all other men. I am worse than the extortioners, unjust, adulterers and even this publican. I don't fast twice in the week, I don't give tithes of all that I possess." What do you have to say to this man? What do you think God has to say to this man?
[PAUSE]
We know that St Paul often seems to think of himself like this. He does actually say that he is the least of the apostles because he persecuted the Church. Notice, however, that St Paul recognises why he might be thought of as the least of the apostles. He even regards himself as the worst sinner ever. Yet, isn’t there something a little bit askew with people who always see themselves as the worst possible human being?
There are psychological conditions out there in which people really do think of themselves as inferior to everyone. So we can recognise that there is something unhealthy about feeling the lowest of the low.
There are other folk who like to make a show of their unworthiness, just as the Pharisee made a show of his worthiness. Our Lord would have the same thing to say about these folk as He does about the Pharisee. Sometimes the people who protest their unworthiness protest too much.
St Paul does indeed call himself the worst sinner, but let's put his remarks in context. He says to St Timothy, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy , that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting."
He recognises his sin but he puts his faith not in his own judgement, but in the mercy of God, just like the Publican.
[PAUSE]
St Paul says very clearly, besides being the least of the apostles, "But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me."
It is by God's grace that St Paul is who he is. It is by God's grace that you are who you are. Each one of us, in our very selves is an instance of God's grace. There is no way possible that we can be all bad, otherwise Christ would never have wanted to save us. Yet if we do think ourselves as being all bad, then we are in danger of setting ourselves up above God Himself and that is the sin of pride, and it is a sin that will indeed lead a person into Hell as assuredly it led the Devil himself into Hell.
There are times that we feel low. So many people have clinical depression and it's horrible. Yet, if there is anything worth clinging to it's the fact that, as St Paul says, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."
If we feel like a sinner, then we probably are a sinner. What do we need to do? We need to repent and believe in the grace of God Who is Who He is!
Thursday, August 13, 2015
Suffering Psalm 22
It was while I sat at Evensong during my retreat that Psalm 22 was chanted with the above chant. Now I have sung this so many times myself when I was in Church Choirs and it did take me back to times of great serenity. As I listened, I was overcome with a profound sense of sadness and desolation and I found myself dwelling rather self-pityingly upon all my perceived abandonments and rejections.
As it got to the words "All they that see me laugh me to scorn," I became rather ashamed of myself as I entered into a reflection on the Passion of Our Lord and just how much he suffered and how little my self-pitying compares with that suffering. Yet, as we reached "O go not from me, for trouble is hard at hand"I found myself questioning whether I was indeed being self-pitying. As I looked at each of the instances of being desolate and abandoned, I realised that this was the truth of how I felt regardless of whether I was actually being abandoned. I had judged myself to be self-pitying when it wasn't actually true - I was feeling feelings. I felt that I was being drawn to consider these deep, dark thoughts as a participation in the sufferings of Christ as He weeps over Jerusalem, as He feels frustration and anger at the faithlessness of man, and that intense pain that He suffers over the Triduum,
The fact is that Our Lord feels feelings even as I feel feelings and they are inevitable. In feeling such sadness, I realised that, when purified in the person of Our Lord, my feelings participate in His sufferings. Whether or not my sense of rejection is justified, or even justifiable, nevertheless I found myself awakened to being part of the passion of the Church and my Baptism into the death of Jesus.
Every suffering, big or small, justified or unjustified brings us into the reality of the Death of Christ and points us to His Resurrection. Pain exists because something is wrong. It is an indication that something needs to be done to bring us back to God and that, ultimately, al suffering occurs because of our separation from Him.
Sometimes we overplay our sufferings, and over-dramatise them to the extent that we actually find it pleasurable to wallow in that suffering through self-pity and morbid humour. However, sometimes we are quick to accuse ourselves of being self-pitying when we are depressed or low. We just have to learn to be honest with ourselves. We feel what we feel, rationally or irrationally, but we must recognise them as feelings and know that Our Lord had those feelings as well. Since He sanctified Human Nature in Himself, He does sanctify those feelings too and so, whatever we are actually feeling now, we need to see our feelings are participating in the Humanity of God and allow Him to draw our feelings into a place in which we can use them to glorify Him.
Our suffering can only ever have an answer and a healing in God, so to wallow in negativity can do us no good because we are focussing on where God is not. Again, we must look at ourselves honestly when we do and find some way to connect with God. Psalm 22 does help us with this because it reflects that honesty of feeling without allowing it to overcome us. See how the Psalmist gives vent to His feelings and yet still turns to praise God. The same is true of other psalms. For example Psalm 109 postively seethes with human fury, but the point is that very fury is brought to God who can sanctify it and make it fruitful if we allow Him to reply to our complaint.
Often that reply will appear as a wall of silence. That's because a reply may not need to be vocalised, indeed perhaps it cannot be vocalised. In this silence, we are being offered the opportunity to know our feelings for what they are, and to find rest from them in the same cleft in the rock in which Elijah was sheltered from the earthquake, wind and fire. It is then that we can conclude with another fact that we end our psalms with the Gloria Patri. All things end with the glory of God, even the most profound suffering. It is in that Glory, that the suffering of humanity can find recognition and sanctification, and demonstrate the dignity that God has given to each of us.
Tuesday, August 11, 2015
St Benedict's Priory 2015: Growing pains and taking pains to grow
I've just returned from my retreat to visit my Monastic Community in Salisbury. The four monks are well, though Dom Kenneth being 92 is now rather less mobile than once he was. However, the community has accepted that it is unlikely to grow and, indeed, may not be able to support growth. That's immensely sad, but fair - there are things we should not cling on to and we must trust God to sustain that which needs to be sustained and allow to pass that which God allows to pass.
With the numbers of religious believers declining in the West, we often find ourselves praying for growth. The trouble with growth is that it often involves competition. There is a mathematical parallel that I can draw here, but I realise that not many people will be comfortable with it - I beg their indulgence. Suppose that the world consisted of two countries Alpha and Zeta on the surface of the globe. Both countries can grow in area only so far as they are necessarily competing for area. Eventually the international boundaries of Alpha and Zeta will meet in one common boundary and the two countries will make up the whole of the globe. From that moment on, for Alpha to increase in area will mean that Zeta must decrease in area. There will come a point where there can be no mutual flourishing for Alpha and Zeta. One must decrease so that the other decreases.
Interestingly enough, if Alpha and Zeta were interested only in increasing the length of their boundaries, then it is entirely possible for them to do so without eventually running into direct competition. If you don't believe that a shape can have a finite area and infinite perimeter, then you haven't yet met the Koch Snowflake which has exactly those properties:
Now what has all this got to do with the Church? It's clear that most churches measure growth by way of numbers. Various statistics are drawn up from regular church attendance as well as the numbers of people attending the major feasts. I blogged on this last year, Of course, this view is rather difficult for the ACC here in England. We are tiny in number and that makes us appear to be the lunatic fringe. some people look at our size and, because it is insignificant in comparison with the Church of England and the Church of Rome, we are regarded as a cult or bunch of people playing dressing-up. Naturally, they dismiss us and walk away before we can demonstrate to the contrary. What can we do to prevent people from viewing us as a cult? We need to grow more so that our views are seen to be more acceptable. For the secular culture, people will not join because we are too small - it's a vicious circle.
The ACC in the UK, like many other small catholic denominations, will never quite be seen as socially acceptable until it has become significantly larger.There are more people who describe themselves as being Jedi on Census forms than who would describe themselves as Anglican Catholic.
For the Church of England, the issue of growth presents itself at odds with the Five Principles. Already we see that, on the issue of Chrism Masses, the independent adjudicator has been called in to examine a dispute between WATCH and SSWSH. The trouble is that WATCH (the organisation pressing for the ordination of women) is diametrically opposed to the Society of St Wilfrid and St Hilda. These represent the countries Alpha and Zeta in my mathematical thought experiment above. Given that the CofE is committed to the mutual flourishing of those who can and those who cannot accept the ordination fo women, it becomes difficult to see how that mutual flourishing can take place if they are competing for the same resource of congregation numbers, or synod votes for that matter. Of course, what happens is none of my business, but one factor that I know needs to grow in this whole debate is that of generosity.
While I was on retreat, I resolved to be as generous as I can be. I'm no longer in communion with my community, but I still love them dearly. It was a joy to be with them and to say the offices with them and to take part in their living. I attended Masses, but did not go up for communion - there is only so far I can go and the differences between our theologies are so different as to be prohibitive. I resolved to be generous because I know that I can be much less than generous on occasions. I do reject the doctrine of the CofE with a clear conscience, and will continue to do so on the grounds that I believe fundamentally that she has erred and strayed like a lost sheep. Yet I cannot afford to reject its people because they are not just like me but, indeed, they are still part of me, and I part of them. I spoke to my first clergywoman since leaving the CofE, and I did not burst into flames. She told me of the work that she had been doing taking toothpaste to the deprived Palestinians on the West Bank. I have to say, that her actions show greater faith than many of mine! I accept her as I would a Methodist minister and pray that the fruit of her labour for Christ may be rich and glorious.
The strength of the ACC is that it has a clarity of doctrine which allows everyone to see what we mean. We cannot hide the truth and indeed we follow the Lord's command not to hide the light of truth under a bushel. This is vitally important. The danger that I face as a member is that I may be guilty of not just shining the light but burning people with it. That's a very medieval response. I still shudder at the thought of poor Archbishop Cranmer bravely enduring the flames that seared his aged flesh, or the noble St John Cardinal Fisher losing his head before his naked remains were pitifully left on display. This behaviour really should have died out by now, but has it? Looking around the internet the answer is "no"!
Real Christianity is not lived on the internet but in the lives of those struggling to live the Gospel through the desire of drawing closer to God. You will not find real Christianity in any sermon unless it is viewed with the eyes of the Truth which will necessarily involve compassion and love. Any internet tirade that ties people to stakes will not have the fullness of God's Word in it. The Word of God will always be a call to repentance from sin, but it will also be a call to love. We have to take pains here to ensure that above all things it is love that truly grows.
The Love that God is is not tame, it will not be cosy or gentle, but it will burn with a passion fiercer than any flame. We have to dare to let that flame grow in us, burning us so that no sin remains in us. We have to stoke that fire that was ignited paradoxically through grace that comes from the water of Baptism and fanned into fire at Confirmation. If we bear the flame of the Love of God, then we should wield it in a way that only we get burned, not other people. The only thing that people should see is the light that comes from our burning. We will not be consumed, for we have the potential to be burning bushes like that which Moses saw. We burn as beacons, not as stakes, and we do this by practical action and examined living in the light of the fire wherewith we burn.
If the Church really wants to grow in the UK, then she must bring kindling with which to be ignited. We must bring to the Holy Ghost ourselves to burn and burn brightly with His light. Notice how a fire spreads. It may have separate tongues of fire, but it is still the same flame. It will compete against itself for fuel and oxygen, but if these are in plentiful supply, then there is no competition. We are the fuel for the fire, the Holy Ghost is the oxygen for the fire. We can grow only by burning with love for God and working His will in the world by loving others. That's the growth that the Church needs - not the number of candlewicks but the brightness of the flame with which they burn!
If our words and actions contain no Love, then there will be no kindling of the fire and no growth at all. How bright is your Church?
With the numbers of religious believers declining in the West, we often find ourselves praying for growth. The trouble with growth is that it often involves competition. There is a mathematical parallel that I can draw here, but I realise that not many people will be comfortable with it - I beg their indulgence. Suppose that the world consisted of two countries Alpha and Zeta on the surface of the globe. Both countries can grow in area only so far as they are necessarily competing for area. Eventually the international boundaries of Alpha and Zeta will meet in one common boundary and the two countries will make up the whole of the globe. From that moment on, for Alpha to increase in area will mean that Zeta must decrease in area. There will come a point where there can be no mutual flourishing for Alpha and Zeta. One must decrease so that the other decreases.
Interestingly enough, if Alpha and Zeta were interested only in increasing the length of their boundaries, then it is entirely possible for them to do so without eventually running into direct competition. If you don't believe that a shape can have a finite area and infinite perimeter, then you haven't yet met the Koch Snowflake which has exactly those properties:
Now what has all this got to do with the Church? It's clear that most churches measure growth by way of numbers. Various statistics are drawn up from regular church attendance as well as the numbers of people attending the major feasts. I blogged on this last year, Of course, this view is rather difficult for the ACC here in England. We are tiny in number and that makes us appear to be the lunatic fringe. some people look at our size and, because it is insignificant in comparison with the Church of England and the Church of Rome, we are regarded as a cult or bunch of people playing dressing-up. Naturally, they dismiss us and walk away before we can demonstrate to the contrary. What can we do to prevent people from viewing us as a cult? We need to grow more so that our views are seen to be more acceptable. For the secular culture, people will not join because we are too small - it's a vicious circle.
The ACC in the UK, like many other small catholic denominations, will never quite be seen as socially acceptable until it has become significantly larger.There are more people who describe themselves as being Jedi on Census forms than who would describe themselves as Anglican Catholic.
For the Church of England, the issue of growth presents itself at odds with the Five Principles. Already we see that, on the issue of Chrism Masses, the independent adjudicator has been called in to examine a dispute between WATCH and SSWSH. The trouble is that WATCH (the organisation pressing for the ordination of women) is diametrically opposed to the Society of St Wilfrid and St Hilda. These represent the countries Alpha and Zeta in my mathematical thought experiment above. Given that the CofE is committed to the mutual flourishing of those who can and those who cannot accept the ordination fo women, it becomes difficult to see how that mutual flourishing can take place if they are competing for the same resource of congregation numbers, or synod votes for that matter. Of course, what happens is none of my business, but one factor that I know needs to grow in this whole debate is that of generosity.
While I was on retreat, I resolved to be as generous as I can be. I'm no longer in communion with my community, but I still love them dearly. It was a joy to be with them and to say the offices with them and to take part in their living. I attended Masses, but did not go up for communion - there is only so far I can go and the differences between our theologies are so different as to be prohibitive. I resolved to be generous because I know that I can be much less than generous on occasions. I do reject the doctrine of the CofE with a clear conscience, and will continue to do so on the grounds that I believe fundamentally that she has erred and strayed like a lost sheep. Yet I cannot afford to reject its people because they are not just like me but, indeed, they are still part of me, and I part of them. I spoke to my first clergywoman since leaving the CofE, and I did not burst into flames. She told me of the work that she had been doing taking toothpaste to the deprived Palestinians on the West Bank. I have to say, that her actions show greater faith than many of mine! I accept her as I would a Methodist minister and pray that the fruit of her labour for Christ may be rich and glorious.
The strength of the ACC is that it has a clarity of doctrine which allows everyone to see what we mean. We cannot hide the truth and indeed we follow the Lord's command not to hide the light of truth under a bushel. This is vitally important. The danger that I face as a member is that I may be guilty of not just shining the light but burning people with it. That's a very medieval response. I still shudder at the thought of poor Archbishop Cranmer bravely enduring the flames that seared his aged flesh, or the noble St John Cardinal Fisher losing his head before his naked remains were pitifully left on display. This behaviour really should have died out by now, but has it? Looking around the internet the answer is "no"!
Real Christianity is not lived on the internet but in the lives of those struggling to live the Gospel through the desire of drawing closer to God. You will not find real Christianity in any sermon unless it is viewed with the eyes of the Truth which will necessarily involve compassion and love. Any internet tirade that ties people to stakes will not have the fullness of God's Word in it. The Word of God will always be a call to repentance from sin, but it will also be a call to love. We have to take pains here to ensure that above all things it is love that truly grows.
The Love that God is is not tame, it will not be cosy or gentle, but it will burn with a passion fiercer than any flame. We have to dare to let that flame grow in us, burning us so that no sin remains in us. We have to stoke that fire that was ignited paradoxically through grace that comes from the water of Baptism and fanned into fire at Confirmation. If we bear the flame of the Love of God, then we should wield it in a way that only we get burned, not other people. The only thing that people should see is the light that comes from our burning. We will not be consumed, for we have the potential to be burning bushes like that which Moses saw. We burn as beacons, not as stakes, and we do this by practical action and examined living in the light of the fire wherewith we burn.
If the Church really wants to grow in the UK, then she must bring kindling with which to be ignited. We must bring to the Holy Ghost ourselves to burn and burn brightly with His light. Notice how a fire spreads. It may have separate tongues of fire, but it is still the same flame. It will compete against itself for fuel and oxygen, but if these are in plentiful supply, then there is no competition. We are the fuel for the fire, the Holy Ghost is the oxygen for the fire. We can grow only by burning with love for God and working His will in the world by loving others. That's the growth that the Church needs - not the number of candlewicks but the brightness of the flame with which they burn!
If our words and actions contain no Love, then there will be no kindling of the fire and no growth at all. How bright is your Church?
Sunday, August 09, 2015
Collect for the tenth Sunday after Trinity
Prayer book of 1549
LET thy merciful eares, O Lord, be open to the praiers of thy humble servauntes; and that they may obteine their peticions, make them to aske suche thinges as shal please thee; Through Jesus Christe our Lorde.
Reflection
This is, on the face of it quite a simple collect in its content, yet there is a quite an eyebrow
-lifting quality to it when we consider what it's asking for. We ask God to be willing to hear our prayer, but then only to ask the things which please Him, because then He will grant them. It seems more like a statement of fact: "Please, dear God, grant that I may only pray for the things that you will grant."
Of course, there is so much more to this little prayer that we can consider and perhaps it was so powerful that it caused the composer whose name is Mudd to compose the wonderful anthem on this collect. The centre of this collect is a plea to God to align our wills to His Divine Will. We want to want what He wants, we want to be part of the things that He wants us to be part of. This is a prayer that recognises within ourselves the corruption of our free-will that acts perversely. Our humanity yearns for God, and yet in the pursuit of our free-will, we find ourselves walking further and further away from His Love. We want to want God, yet often we find that we do not want Him. The human soul is composed of many complicated levels of desire. Yet, peel all of those levels back and we find that simple, deep-seated and basic longing to be loved perfectly, for who we are, without the need to be anything other than what we are, indeed despite what we are. Only God can supply that Love.
Because we cannot be saved by our own efforts, we need God first to open our eyes with His grace. We are then able to know that what we want, and that what we want is not actually what we really want. The best thing in our life is to do exactly as Our Lord commanded. Seek ye first the Kingdom of God.
Monday, August 03, 2015
Why I am not a protestant - no, not what you think.
I am not a protestant. Before anyone leaps on me to say whether I am or am not, let me make it clear that I'm not actually talking about churchmanship or belief. I'm talking about protesting.
I will admit to not being very good at protesting. What do I mean? Well, I feel very strongly about many issues that affect human beings in the world. In the past week, I have been desperately upset by the following things: the death of Cecil the Lion at the hands of a hunter; being told that because I care about the death of Cecil, I am not caring enough about the starving millions; because I care about the starving millions, I am not caring enough about the millions of aborted babies; being told that because I care about the millions of aborted babies, I am not caring enough about the needs of women in the most appalling situations; because I care about the women in the most appalling situations, I am not caring enough about climate issues and the effect on the global population; because I care about climate issues and the effect on the global population, I am not caring enough about the effects of human beings on animals, namely the death of Cecil the lion. It seems that I cannot care enough.
I often find myself presented with the most horrible pictures of aborted foetuses, or animals being put to the slaughter in inhumane ways, or the sight of men being beheaded by ISIS. Every day, I see men women, and even children holding up banners which say "Abortion kills babies". Every day, I find myself in some form of despair because, actually, I cannot care enough. I physically cannot. What can I do, become inured to protect myself, or go slowly mad by trying to care for all of these issues?
You see, I cannot just care about a baby; I have also to care about its mother too in exactly the same way. They are both human beings, so I care about both of their rights to life, liberty and love. I cannot just care about human beings. Human beings are part of God's creation. While, indeed, we can be compared with the beasts that perish, that to my mind actually raises up the dignity of animal kind because we share that same intrinsic goodness of being created by the Divine Master. For every issue, there is another issue that impacts it massively and all of these issues are intrinsically linked. To concentrate too much on one prevents a clear view of the bigger problem. Yet we must concentrate on issues.
Every day, a thousand million voices cry out demanding that I support this issue and, to make their point louder than anyone else, they resort to more and more extreme measures to be heard. Given that I subscribe to the fact that life begins at conception, every image of an aborted foetus that SPUC and its ilk promulgate, the more that I am grievously pained, but the more helpless I feel. I simply cannot do anything about it. Yet, on the flip side, the more graphic the images, the less people will listen to SPUC and so the more shrill they become and the more shrill they become, the more unpleasant they become, the more they actually begin to drive people away from listening to them, or supporting them, or even doing something about the underlying causes that lead to unwanted pregnancies in the first place. I cannot see how these types of protest actually work. They concentrate on symptoms and not on causes. To my mind, SPUC have it completely wrong: they need to concentrate on positive, edifying and generous action rather than being loud and unkind outside clinics.
If we want to eradicate abortion, human trafficking, hate crimes, global climate change, discrimination, then being confrontational on a general level of labelling and stimulus-response is simply not going to work. Confrontation breeds fear, hate, more generalisation and sectarianism. If we really want to sort out the evils in the world then we need to be silent and listen, We need to listen to the real problem. We need to listen to why people go out and kill lions rather than making a general assumption about all hunters. Above all, we need desperately to listen to God.
This is why I cannot be a protestant in this sense. I simply cannot go out holding a banner and making angry noises. I do not subscribe to the all-guns blazing approach - I will not carry a gun and yet pray that I may be someone who seeks to heal rather than to coerce. I know within myself that I get angry - so very, very angry - and yet I know that the way I would use that anger would spill over into wrath and I would do horrible things in the name of God. Too many people have had that same idea in history. Witch-hunts have only sought to damage and even lead to some form of ethnic cleansing somewhere along the line. Loud, shrill and ill-considered protests do not work, and make people ill morally and spiritually. All I can do is give my anger to God and allow Him to show me what I can do. Often, this is too little on my part. Yet, if we are asking people to trust God in difficult circumstances, are we following our own advice?
Oh dear. Methinks I do protest too much!
I will admit to not being very good at protesting. What do I mean? Well, I feel very strongly about many issues that affect human beings in the world. In the past week, I have been desperately upset by the following things: the death of Cecil the Lion at the hands of a hunter; being told that because I care about the death of Cecil, I am not caring enough about the starving millions; because I care about the starving millions, I am not caring enough about the millions of aborted babies; being told that because I care about the millions of aborted babies, I am not caring enough about the needs of women in the most appalling situations; because I care about the women in the most appalling situations, I am not caring enough about climate issues and the effect on the global population; because I care about climate issues and the effect on the global population, I am not caring enough about the effects of human beings on animals, namely the death of Cecil the lion. It seems that I cannot care enough.
I often find myself presented with the most horrible pictures of aborted foetuses, or animals being put to the slaughter in inhumane ways, or the sight of men being beheaded by ISIS. Every day, I see men women, and even children holding up banners which say "Abortion kills babies". Every day, I find myself in some form of despair because, actually, I cannot care enough. I physically cannot. What can I do, become inured to protect myself, or go slowly mad by trying to care for all of these issues?
You see, I cannot just care about a baby; I have also to care about its mother too in exactly the same way. They are both human beings, so I care about both of their rights to life, liberty and love. I cannot just care about human beings. Human beings are part of God's creation. While, indeed, we can be compared with the beasts that perish, that to my mind actually raises up the dignity of animal kind because we share that same intrinsic goodness of being created by the Divine Master. For every issue, there is another issue that impacts it massively and all of these issues are intrinsically linked. To concentrate too much on one prevents a clear view of the bigger problem. Yet we must concentrate on issues.
Every day, a thousand million voices cry out demanding that I support this issue and, to make their point louder than anyone else, they resort to more and more extreme measures to be heard. Given that I subscribe to the fact that life begins at conception, every image of an aborted foetus that SPUC and its ilk promulgate, the more that I am grievously pained, but the more helpless I feel. I simply cannot do anything about it. Yet, on the flip side, the more graphic the images, the less people will listen to SPUC and so the more shrill they become and the more shrill they become, the more unpleasant they become, the more they actually begin to drive people away from listening to them, or supporting them, or even doing something about the underlying causes that lead to unwanted pregnancies in the first place. I cannot see how these types of protest actually work. They concentrate on symptoms and not on causes. To my mind, SPUC have it completely wrong: they need to concentrate on positive, edifying and generous action rather than being loud and unkind outside clinics.
If we want to eradicate abortion, human trafficking, hate crimes, global climate change, discrimination, then being confrontational on a general level of labelling and stimulus-response is simply not going to work. Confrontation breeds fear, hate, more generalisation and sectarianism. If we really want to sort out the evils in the world then we need to be silent and listen, We need to listen to the real problem. We need to listen to why people go out and kill lions rather than making a general assumption about all hunters. Above all, we need desperately to listen to God.
This is why I cannot be a protestant in this sense. I simply cannot go out holding a banner and making angry noises. I do not subscribe to the all-guns blazing approach - I will not carry a gun and yet pray that I may be someone who seeks to heal rather than to coerce. I know within myself that I get angry - so very, very angry - and yet I know that the way I would use that anger would spill over into wrath and I would do horrible things in the name of God. Too many people have had that same idea in history. Witch-hunts have only sought to damage and even lead to some form of ethnic cleansing somewhere along the line. Loud, shrill and ill-considered protests do not work, and make people ill morally and spiritually. All I can do is give my anger to God and allow Him to show me what I can do. Often, this is too little on my part. Yet, if we are asking people to trust God in difficult circumstances, are we following our own advice?
Oh dear. Methinks I do protest too much!
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