Part 44. Back to base and basics

Hello. Well here we are back where we started. When I commenced these posts I had no idea where I might journey. Along the way I have discovered fellow travellers who provide me with the comforting thought that I am not alone in my beliefs. Quite exhilarating!

The danger in any blog is it may become repetitive and  yes, this blog is heading that way.  However, some arguments deserve repetition, none more so than the centrality of Jesus in acting out our Christian faith. I know it sounds obvious but in reality things are rather different. 

Do we follow Jesus in the sense of intellectual assent or do we really follow his example?  Does our Christian faith revolve round Sunday church services or in action to help the poor? Just the latter and you are close to Bonhoeffer's religionless christianity. Add prayer and you are there.  Ditch doctrine, dogma and Paul's cosmic Christ. Instead, concentrate on prayer, particularly for the strength to follow in the way of Jesus.

Next post. Religionless Christianity is not an oxymoron.

Part 43. Religionless Christianity: too bleak to contemplate?

Are the phrases 'Religionless Christianity' and 'Secular Christianity' oxymorons?  Do labels matter given the baggage attached to them?

Postmodernism eschews all metaphysical concepts.  There is no God laying down absolute rules. All rules are made by humans, are subjective and fluid as they are interpreted as to their import through language. Postmodernism argues that claims to objectivity by the church are a means of its securing power and control over people, in other words guardians and gatekeepers of the only truth. The literalist Christian mindset endorses and promotes the objectivity approach.

The Progressive Christianity approach may offer  a way forward as well as making sense of Bonhoeffer's phrase 'Religionless Christianity'. 

Religion is not a synonym for faith. We considered in an earlier part the meaning of faith as set out in Hebrews 11:1.  Religion is bound up in church doctrine, dogmas, creeds, rules, regulations and approved scriptural interpretation.  You join the club and agree to obey the rules.  Religionless Christianity simply rejects these hindrances to faith.

According to this approach Christians should concentrate on action to apply the teaching of Jesus. Jesus is the focus of an active faith. What this means for individual Christians and the hoped for impact of the approach will be teased out in future parts.

Part 42. Deconstructivism, Nihilism, Postmodernity and Sea of Faith. (2)

Charles 1 head was chopped off and thus ended the application of the concept of the divine right of a monarch to rule unfettered, at least in England. With him died the application of the concept that a sovereign is pre-destined by God, receives his/her authority from God and has no duties or responsibilites for the citizens of the realm. 

 In its stead a new concept. A sovereign could only rule with the consent of and within limitations imposed by Parliament, there being a contract, express or implied  between the sovereign and the people. A metaphysical concept replaced by a human concept. The link between God and the sovereign had been severed and replaced by a contract between the sovereign and the people to rule in the interest of the latter. It is a transfer of power. Is such a transfer contrary to scripture and worthy of literalist fundamentalists angst? Doubtless they will contrive an unconvincing response.

Can we be Christians without a belief in a metaphysical god? The Sea of Faith movement has it that we can. I know Church of England clergy who hold this view. The old joke is that when the Creed is recited at a service such a minister says 'I believe' then crosses his/her fingers!

Deconstructivism is a postmodernist development attributable to Jacques Derrida. Concepts are based on the subjective meaning ascribed to words  by the reader and in understanding this meaning we use words which in turn are understood by other words ad infinitum. Therefore the meaning of words is fluid and this makes it difficult to have a clear definition of concepts such as justice, faith and truth. It follows that meaning is subjective and of human origin and not objective and of metaphysical origin. All objects have meaning only through being defined by language. The implications of this for biblical interpretation have been mentioned in earlier parts of this blog.

The Sea of Faith movement is deconstructivist and akin to  Dietrich Bonhoeffer's concept of 'religionless Christianity'. Such Christianity is a way of life based on subjective understanding of the meaning of the words of Jesus: not on systems of belief, doctrines, dogmas and rules: nor on the rites and rituals of churches falsely cloaked in supposed objectivity. 

But is this all this postmodernism too bleak for Christians to contemplate?  Does it reduce Christianity to a secular prospectus?  I shall explore this in more detail in future posts.  I am outside my comfort zone, so for me it will an interesting journey.

Part 41. Deconstructivism, Nihilism, Postmodernity and Sea of Faith (1)

Well here we are in the world of Don Cupitt, Friedrich Nietzsche and Jacques Derrida. All challenging philosophers for a Christian.  It is not my intention to write summaries of the main arguments of the aforementioned.  Rather, there follows observations which are there to be shot at. It is a series of jottings and certainly not a  dissertation. 

So, take a deep breath and plunge into the subject,  well at least dip a toe in the water. Is there a god or God? Does God exist and if so where and how? Is God a creation of human imagination and  non-existent beyond that?  Is scripture divinely inspired or simply the product of the ponderings of humanity?  Is religion an opiate of the masses, a means of social control, or is it a vehicle for freeing people from the chains of enslavemen and oppression,  or something else?  Take your pick.  You can argue with people until you are exhausted but it is impossible to 'prove' one opinion to be correct and others wrong. You cannot make a fact out of an opinion or an 'is' out of an 'ought".

So what turns an individual into a person of faith?  A damascene conversion, a feeling of being 'strangely warmed' (John Wesley), knowing and seeing Christians in action, convinced by reading scripture,  or some other experience?

A definition of faith is to be found in Hebrews: 11.1

Now faith is being sure of what we hope for and certain of what we do not see. (NIV)

"Thus we have confidence in what we hope for. Faith is not proof or evidence of what is unseen. Rather it is the mode by which invisible realities become real for humanity. Faith is not inferior to knowledge, it is the proper mode of knowledge in relation to unseen realities." (Montefiore)

Catholics stress the importance of three strands identified in the writing of Hooker: scripture, reason and tradition. Protestants emphasise the primacy of scripture, although sadly interpretation is sometimes marked by an absence of reason or plain commonsense. Possibly the motivation for this is a longing for certainty and proof, which of course is illusory. The fundamentalist literalist approach to biblical interpretation is driven by this yearning for certainty and proof.  Any suggestion of alternative interpretation is anathema to such a mindset, a mindset inimical to a better understanding of the Good News of Jesus. Such an approach makes its followers slaves to a text, not free to enjoy the fullness of God's love.

However whilst a person may lack faith nihilists such as Nietzsche  claim it is a wasted effort to seek God. God does not exist, so faith is useless. There are no overarching metaphysical entities which are the source of objective truth. To claim otherwise is to be deluded. Of course this is merely an assertion and we may choose to ignore it, indeed as Christians we reject it, or don't we?

To be continued....

 

Part 40. Groupthink.

Hello again. Do you stand out from the crowd?  Do you feel the need to belong? Do you desire to conform to the extent that you suppress anything which might lead you or others to doubt you belong? Your answer depends on the context or the importance you place on a particular topic or circumstance.

Consider faith in the context of membership of a church. You join, like the people and concur with the theology. You are accepted, you belong. However  over time you begin to have doubts about the teaching of your church on some issues. So, what to do? Sit tight and say or do nothing? Or do you make your concerns known?  Do you weigh up the consequences of this? 

Consider the above in the context of full inclusion of LGBTQ+ individuals in the life of the church. Do you follow slavishly the teaching of the church and become a church groupie, accept groupthink and reject all consideration of full inclusion issues? In other words bury your head in the sand and parrot what you have been told by the gatekeepers.

However should you have doubts what then?  Just keep quiet?  Or do you articulate your concerns in full knowledge of the risk of disciplinary proceedings, cold-shouldering or exclusion?  Speaking out against the norm is attended by risk whatever the group you belong to or support.

 The current controversy over full inclusion within The Salvation Army is a classic example. Both sides of the argument are in  entrenched theological positions and discourse between the two has soured in social media exchanges. It could turn very nasty. The Army's leadership has to take a grip,  otherwise permanent damage will be done to the Army and individuals. Sadly the hallmarks of groupthink exist on both sides and it is distasteful but understandable.

Part 39. What to believe and how to behave.

Bring forth the gatekeepers,  guardians of truth and purity. Or should that be enforcers of doctrine and behaviour?

From the earliest days churches have had gatekeepers. Great chunks of Acts and Paul's letters are about keeping church order and imposing codes of behaviour on congregations.

Nothing has changed. Churches have theological doctrines which mark out one denomination from another. To be a full member an individual signs up to accept the doctrine. Rules and regulations set out how church officers are to undertake their duties and live their lives.  There may be another set of rules which are intended to  determine how church members generally are to behave. 

Failure to adhere to doctrine, regulations and rules may have serious consequences for an individual vis-a-vis church membership. It is all about control: a top down paternalistic and patronising structure. 

The doctrine of  a church is a manifestation of its theology and finds expression in sermons based on its interpretation of scripture. Thus the church tells it members what to think and do.   The Liberation Theology movement arose in South America as an expression of grassroots interpretation of scripture. It was, and is, a challenge to the authority of the church, a challenge to the gatekeepers. 

Part 38. Well, well, fancy that!

After my previous post I decide to surf the Internet on the topic progressive christianity. I came across an organisation called the Progressive Christian Network, based in the USA but with a British equivalent.

A visit to the British website, where I discover a church, referred to in an earlier post as having sermons based on Guardian newspaper editorials, is a member of the British network. However, as the blurb about this church mentions an interregnum it is at least ten years old and the church may no longer be a member.

Have I found my theological home? Maybe. I feel an affinity/empathy for the theology but not for the Network.

Part 37. Progressive Christianity. My theological home?

In a previous post I expressed my dislike of labels although I admit to using them:  as in 'bible fundamentalist'.  The problem with labels is the ideas, concepts  etc that people associate with the subject of the label.  Therefore I refuse to label my own ideas. Nevertheless it does not surprise me if I am perceived as being in the  Progressive Christianity camp.

When I commenced writing these posts I had no preconceived plan. It was intended as a series of jottings on my theological understanding of the Christian faith. What has surprised me is how my ideas cohere. As I commented in my first post there is nothing original in my thinking.  My musings may have led me to my theological home and it is possible I shall become an adherent of Progressive Christianity and accept the baggage that comes with the label.  Then again.........

Part 36 understanding the Bible. Paul and Inclusion.

The death has been announced of the Reverend Professor Leslie Houlden, a former Principal of Cuddesdon Theological College,  Oxford (Anglican) and latterly Professor of Theology, King's College, London.

Theologically he was a liberal and his assertions regarding Paul have been echoed in my posts.

1. Paul's ethical judgments ( on homosexuality as an example) were addressed to particular first century  issues and are not of universal application.

2.following on from this Houlden emphasised the cultural gap between between Paul's ideas and assertions and those of today.

It is for these reasons that I have argued that we should not read Paul to amplify, contradict or add to our understanding of Jesus and his second Great Commandment.

One can only hope that this approach commends itself to the decision makers in the Church of England as they consider the issue of gay marriage. In The Salvation Army there is the issue of gay individuals becoming soldiers and officers never mind gay marriage. The Army's General stated recently its doctrine was not about to change. (Query: is it a doctrinal matter.) In a 1976 report by the Church of England's Doctrine Commission Christian Believing (Houlden was a member) it was stated that:

Basically Christian loyalty is to God through Christ, not to any exact doctrinal formulations.

Will The Salvation Army take note and act on the sentiment of the statement and move to full inclusion? Don't hold your breath.

Part 35. Theological influences. Section 3

Many years ago I was invited to preach at a little chapel in a rural area. It was an evangelical free church with a small congregation most of whom had driven quite long distances to attend, and did so every Sunday. After the service I was approach by an individual who stated he was a Calvanist, then a few more descriptive words I do not recall, ending with the word Christian.  What was I he asked?  My response was along the lines of 'just a Christian'.

I am wary of sticking labels on either myself or others. Labels, shields etc can be a badge of honour or the equivalent of a mark of Cain.  Our opinions, beliefs, faith etc should not be pigeonholed by a label and all the baggage that goes with it. It is for this reason I refrain from attaching a label to my views.  I am not an evangelical, nor a protestant,  nor a postmodernist,  nor a liberal, nor a progressive,  nor a Liberationist. 

My theology is a melange (not I hope a mishmash!) of interwoven strands as I trust has become evident from earlier posts. The posts indicate the outlines of my faith and theology. In Part 1 I stated I had a simple, not simplistic, theology. I leave you to decide on the accuracy of my assessment and attach whatever label(s) you deem appropriate. 

Part 34. Theological influences. Section 2

My theological journey began when I started to attend Matins and Evening Prayer at a Church of England parish church. It was low church of an evangelical persuasion and used the Book of Common Prayer.

From time to time I attended Choral Evensong according to the Book Of Common Prayer at another church. It had a liberal outlook, was somewhat high church,  and the in joke was that sermons consisted of the vicar paraphrasing Guardian newspaper editorials. The music was magnificent.

Occasionally I would venture into the morning service at the local Anglo-Catholic church.  Mass.  There was also an evening service of Benediction and a confessional box, numerous statues, smells and bells and an altar that could be circled round by the priest who was addressed as 'Father'. Prayer Book used sparingly but a cornucopia of Catholic additions which the Roman Catholic Church ditched at Vatican 2.  Yet this was a Church Of England parish. More ritual than the Roman Catholic Church down the road!

The variety intrigued me then and does still. The Book of Common Prayer is a masterpiece of theological compromise, of ambivalence and ambiguity. It is used by protestants and catholics co-existing in the Church of England. There are significant theological differences, based on understanding of scripture,  between evangelical, liberal and catholic persuasions within the Church of England.   

(The Prayer Book has been replaced in many churches by new approved orders of service  or the use of the hymn sandwich approach beloved by the evangelical free churches.)    

At times the three groups give a very good impression of loathing each other. The evangelicals and catholics united in an informal alliance in a bid to stop female ordination. It will be interesting to see how they line up on the issue of gay marriage at the General Synod in February 2023.

 You see, dear reader, bible interpretation and theology affects lives.   it is not a dry, academic pursuit divorced from reality. It is relevant, present and for some, the consequences are distress and pain.

Part 33. Theological influences: section 1

Once upon a time I was a senior lecturer in law. The university's title for my subject was Jurisprudence and Legal Theory which struck me as tautologous. The skills I acquired in understanding the subject are now described as transferable skills and came in useful when I began studying scripture. 

My current understanding of scripture and my Christian faith has been shaped by many influences including"

Liberation Theology

Don Cupitt and the Sea of Faith movement

The Book of Common Prayer.

Postmodernism

Faith in the City

JK Galbraith 

Walter Brueggemann 

NT Wright

Dietrich Bonhoeffer

Oscar Romero 

Luther King Jnr 

Richard Rohr 

The keys to my understanding scripture and my faith are the two Great Commandments and what Jesus says about them, and the words of Hebrews 11:1

Now faith is being sure of what we hope for and certain of what we do not see.

It has been a challenge for me to determine if my understanding of scripture and faith is a consequence of the writings I have perused or if I have gone in search of material to support my understanding. I suspect it is some of both.

The starting point had to be the Bible.  There is no point in reading commentaries or theological papers unless you have read the source material.  What does a passage you read mean? Has your understanding of a passage been coloured, influenced or conditioned by something you have read or heard? Has a gatekeeper attempted to tell you what to think?

Jesus cannot tell you what he means, nor can Shakespeare or any other dead writer for that matter. All that is available is the text itself, your understanding and beyond that the interpretation by others. But others have their own agendas. You may believe that your understanding is driven by the Holy Spirit but it is a serious claim to make. Some argue that even if an author is living a text still means what the reader makes of it.

Understanding Jesus is an adventure, a journey, a quest, an exploration, a voyage of discovery. Do we travel with hope and expectation of finding that which we seek? What are we seeking: certainty, comfort, peace?

I do not seek to guide you on your journey, after all I am not a gatekeeper. However do try and avoid the mushy, saccharine - laced, sentimental, emotional twaddle dished out by what I dub The Barbara Cartland School of Theology. 

Part 32. Snow

 Last Sunday the local Salvation Army Corps held its carol service. The arrival of heavy snow led to the curtailment of the event. Earlier, snow had prevented some from reaching the venue. The fear was that as some attending lived some miles away they would be trapped far from home.

In the event homes were thrown open for people who were at risk of being marooned.  It was all arranged calmly and quickly and credit to the officers for their handling of the situation.

Unfortunately the snowy conditions led to the postponement of the Corps' Knit & Natter group's Christmas lunch a few days later.

Last Sunday showed how small acts of kindness may be very important for the well-being of the recipient. Loving our neighbour does not require extravagant measures, indeed in terms of direct support it is the little, everyday actions which mean so much.

Part 31. My simple theology.

Rather a pretentious title. It is not 'my' theology. I lay no claim to be a theologian and the opinions I express have been expressed elsewhere and far better. Perhaps the title should read: my understanding of the bible.

 I do stand though by the word simple.

For me the Christian faith is the living out of the two Great Commandments of Jesus, exemplified by The Salvation Army's logo: Love God: Love Others.  What could be simpler than that?

Recently this was posted on Facebook:

Don't confuse your path with your destination. The path may be rocky now,  but it is going to lead to amazing places.

The Old Testament (OT) does not lead only to Jesus to the exclusion of all else. Christians read back into it for signs that it can be read to point to Jesus. On such a reading the OT may be regarded as the path that led to fulfilment in Jesus. We should focus on Jesus,  not the path leading to him. We are now at that amazing place of God's love and grace in our lives through Jesus Christ our Lord and Saviour.

My simple theology is to concentrate on the teaching and actions of Jesus. It is sufficient. We do not need the writings of Paul, or others, seeking to amplify, explain, add to or limit the good news of Jesus

In opposing full inclusion for gay individuals, or seeking to support conversion therapy, bible fundamentalists are prepared to ignore the teaching of Jesus,  instead relying on OT and Pauline verses.  It is wrong., wrong, wrong.

I have no issues with studying the OT. It fascinates me with its many layers of meaning, its rich variety of styles and the story of God's relationship with His chosen people. But it should not be used to explain Christian teaching. We are not bound by the Law of the Old Covenant but freed by the the New. For Christians the old has been swept away so why refer to it for guidance?

Happy Advent.

Part 30. Gatekeepers

Attend a professional sporting event and it is likely you will have to show your ticket at the gate, to the gatekeeper. No ticket no entry. Once inside the arena you might wish to leave early and have to seek out a gatekeeper to unlock an exit. However there are other gatekeepers not concerned about physical movement through a gate or door. Rather their interest is in seeking to influence or insist on what a person may see, read,  think or do.

Censors are gatekeepers who until recently in the UK could ban films from public showings, limit what could be performed in theatres and  books from public consumption.

The judiciary  got in on the act. Thus in Shaw v DPP 1962 and Knupfer v DPP 1973 the House of Lords held that it had the power in common law to protect public morals and society's welfare. The cases decided it was criminal conspiracy to be party to the publication of salacious material.

My main focus however is the role of gatekeeper played by churches and governments and their agents in the field. Heretics were burnt, catholics and protestants killed each other, people are excommunicated  or thrown out and let's not forget the Crusades and the work of christian missionaries. We read today of christians being persecuted in many countries.

However there are more subtle ways to be a gamekeeper. Churches have traditions, doctrine, rules and regulations, ordering of services and demands on lifestyle. It can all be coercive, to keep the individual in line. 

There is an expectation by the church that its teaching will be adhered to and its clergy and congregations will accept uncritically the pearls of theological wisdom laid before them.  Fortunately this approach is not meekly accepted.  Change is driven from the bottom upwards. Thus we have the impact of Liberation Theology on the Roman Catholic Church and the more widespread influence it has had. The Salvation Army is being challenged from below to change its stance on sexual orientation issues. The Church of England is undergoing a similar challenge only a few years since the furore over the ordination of women.

Beware those who seek to restrict the all inclusive love of God by insisting on discredited literalist interpretation. God cannot be censored.

Bob Dillon RIP

 Sad to hear of the death of Bob Dillon. I first met Bob over 35 years ago when he gave me free board & lodgings at a difficult time in my life. One of life's true gentlemen, Bob was a Christian with a deep faith and an interest in the Holy Land. When I first met him he attended Rusthall Evangelical Church. In later years he attended Tunbridge Wells Baptist Church.

Part 29. Conversion Therapy

I am fully in support of a complete ban on conversion therapy. In England the government has delayed the introduction of a bill to go through Parliament making conversion therapy illegal in all circumstances. A consultation period has ended but we are informed by the Home Office that there is to be further 

consultation.  Where is the pressure for this coming from?

One source is The Christian Institute, an evangelical organisation with income of £3.6 million in the last financial year. The Institute sets out its position on conversion therapy in its 2022 Annual Review. 

The Institute claims campaigners for a ban are seeking to "outlaw any preaching, gentle prayer or pastoral care that seeks to help people live in accordance with the Bible".

The Institute's implied claim is that their interpretation is the only correct one. Of course it isn't. Theirs is a fundamentalist interpretation which I believe to be incorrect.  As noted in earlier posts it is based on ripping passages out of context and ignoring passages which speak of God's love for all equally.

 It rejects the science which indicates clearly that sexual orientation is a matter of inherent physiology and not one of choice. There is no sin here no matter how much evangelical fundamentalists may huff and puff.

Part 28. Full inclusion.

I hope my theological musings have been of some interest and maybe amusement or bemusement. As said at the outset I hold to a simple faith. It is based on the two great commandments, not fettered or chained by the Old Testament (OT) nor the  theology in the New Testament (NT) outside of the synoptic gospels.

The OT assists our understanding of the NT but it should not be used to diminish or contradict our understanding of the message of Jesus.

Likewise the exposition and development of the meaning of Jesus to be found in the NT outside of the synoptic gospels are just that. They are not to be understood as  replacements, limitations or additional to the teaching of Jesus.

All of which leads me to the subject of full inclusion.  Should Christan churches discriminate against individuals on the grounds of sexual orientation? The answer is mixed. Some churches do not.

The Church of England will not entertain same sex marriages and clergy in a same-sex civil partnership must be celibate. The CofE is considering the issue in February 2023. 

The Salvation Army, according to its General, has no intention of changing its stance which is not to permit an officer to be in a same sex relationship.

In the case of both churches each side to the argument relies on scripture to justify their stance. As the Bishop of Oxford put it recently:

It is about giving priority to all those strands in scripture about giving affirmation to each persons individual love by God, how all are equal in his sight. And, therefore, all the texts in scripture that appear to prohibit relationships outside (heterosexual) marriage fall into a clearer perspective.

Very polite and measured as one would expect of a senior Bishop.  Plain old me has no such scruples.  In my opinion the principle of love overrides all and if fundamentalists wish to peddle notions based on selective use of texts out of context then they should be called out for their reliance on three elements: dodgy theology, scientific ignorance and possibly homophobia.  

The same elements are present in the supporters of conversion therapy. My next post will consider this in some detail.

Part 27. Fundamentalism and Literalism. How not to read and understand the bible. (3)

In an earlier post mention is made of the key role Paul played in the development of Christianity by defining the followers of Jesus as believers in a faith that was new and distinct and not a radical sect of Jewish faith.  The distinction is made numerous times and reflects  Jesus's own teaching.

When reading Paul it should be with an understanding of the context in which his letters were written. They were for specific groups or individuals and addressed  issues faced by the recipients. The thrust of Paul's letters is one of support for womens' ministry. However two passages have been ripped out of context to limit the extent of women's activity in the  church.

In 1 Timothy 2:11:12 we read:

A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent. 

In 1 Corinthians 14:34 we read:

...women should remain silent in the churches. They are not allowed to speak, but must be in submission

Set against this see:

1 Corinthians 16: 19-20

Acts 18: 24-26

Romans 16: 1-16

It should be noted that in Galatians 3:28 we read:

There is neither Jew nor Greek  slave nor free  male nor female, for you are all one in Christ Jesus.

So is Paul a proponent of inclusion or an authoritarian exclusionist?  The evidence clearly points to the former and we should apply the inclusive approach not only to our understanding of all the New Testament but also its application to the present. 

St. Paul's, Rusthall. Desperate times?

All is not well at St. Paul's Church, Rusthall. A full page in the parish magazine announces a day of prayer next January for the future of the church.  We are informed expenditure significantly exceeds income.

Previous financial problems have been overcome by the timely arrival of bequests or selling capital assets.  Bequests are diminishing and selling the family silver to turn capital assets into revenue expenditure in never a good idea.  It only kicks the problem further down the road and does not provide a permanent resolution.

So, what to do?  Reducing expenditure has to be the solution.  It is painful but essential. Income generation is difficult when people are feeling the impact of inflation on their personal budgets. What is needed is more people attending church activities and thus provide a larger pool of potential sources of income. Perhaps the church centre could be sold with a lease-back arrangement.

It is easy to point the finger of blame in the direction of individuals but that is not a sensible course of action. The church collectively has failed.  For whatever reason the church does not give the impression of active engagement with the community. There is little new to inspire people to want to be involved.

In 2021 the governors of Rusthall Primary School resigned en bloc. The school is Church of England Voluntary Aided and the resigning governors included the vicar and parish church appointees. The governors have been replaced by an interim executive board. Such disengagement carries negative connotations.

I am reminded of the Matthew Arnold poem: Dover Beach. 

The Sea of Faith....

It's melancholy, long,  withdrawing roar.

Part 26. Fundamentalism and Literalism. How not to read and understand the bible (2)

The Old Testament sets out the relationship between God and his chosen people Israel. It is story, history, testimony and prophecy. It states  supposedly divinely inspired commands and rules (the law) God demands his people follow and are contained in the first five books of the bible known as the Torah (also known as the Pentateuch).  The problem with sets of rules is they have to be interpreted and applied to new situations. The Jewish interpretation is a huge body of work known as the Talmud. The Talmud is still used and interpreted in Orthodox Jewish religious courts. One of its leading authorities in the UK, Dayan Chanoch Ehrentreu, died recently.

In appropriating Torah laws fundamentalist  Christians do not refer to the Talmud.  Christian understanding of Torah should be determined by the interpretation put on it by Jesus, not by delving into the Torah and wrenching specific rules out of context and using them to justify a particular stance, whilst at the same time choosing to ignore other rules.

The sad truth is that bible literalists and fundamentalists distort the distinction between the old and new covenants and instead of embracing the good news of Jesus for all humanity fall back on narrow,  legalistic interpretation. It needs to be called out for what it is: a deliberate distortion of the message of the love by grace we are given and the love we give in return to God and all humanity. In loving others we are called to be fully inclusive and not expend energy on erecting barriers to exclude anyone.  To be continued......

.

Part 25. Fundamentalism and Literalism.. How not to read and understand the bible.(1)

Ready to receive a dose of moral coercion? Then pop along to a church and the chances are that at some  you will be informed what a wretched, miserable sinner you are. The sermon might well be delivered with zeal so you are left in no doubt what a rotten person you are. When you have heard what a failure you are for the umpteenth time the message palls somewhat and you begin to feel there are better things to do with your time. Nothing like a negative, hectoring message to draw people in. Yes, exaggeration on my part, but with more than a grain of truth.

Poring over ancient texts to discern a message to be delivered to the  congregation is the stock-in-trade of a literalist and fundamentalist theology. Attenders at such a church are fed on a diet of old testament lists of sinful activity peppered with verses from Paul's letters. Why the congregation is fed regularly this diet is not questioned, but at least they can leave in the smug  self-satisfied knowledge they  have been saved by seeking forgiveness and accepting Jesus as Lord and Saviour.

But what of those whose supposed 'sin' cannot be forgiven by the church? I say the church and not Jesus. The church applies its own interpretation of scripture and acts as a gatekeeper seeking to keep people on message and repel opposition. It is moral coercion. The effect can be devastating for individuals should they be excluded by the church from complete fulfilment of their faith. To be continued.....

Part 24. An example of community engagement. A major undertaking

The Church of England parish church on the top of the hill has a large well-heeled congregation ministered to by a vicar and a curate. At the bottom of the hill is a council estate built in the 1960s. There are rows of terraced houses, blocks of flats and a shopping parade. At one end of the parade is a doctor's surgery, at the other a library. In-between one retail outlet is trading,  the others are empty. The church had no presence on the estate and very few residents made the trek up the steep hill to the  church.

The people living on the estate have a typical socio-economic profile. The church decided to take a lease on two of the retail units and turn them into a cafe, an activities area and a skills training workshop. The new church centre was managed and run by church volunteers.  Although the centre is busy it is noticeable that most of the clientele is not from the estate. 

After the initial enthusiasm interest started to wane.  Then a 'big hitter' joined the congregation. An independent charity was formed as a limited company to run the centre. Trustees were nominated by the church along with representives of the borough and county councils. The borough sold the retail units and the county the library to the charity for nominal sums.  In return the charity raised a large capital sum from major philanthropic trusts. A complicated  agreement was drawn up between the councils and charity.

The money was used to renovate the buildings, build an extension and repurpose the library with the use of movable shelving thus enabling the space to be used for church services,  childrens' parties and other events. Part of the building was developed as a secure area for nursery provision. A small meeting room enables residents to meet councillors  housing association managers and the like to discuss problems.

The new centre provides a range of services and activities for all age groups. The downside has been the reluctance of most of the people on the estate to become involved. This sadly is a feature of many secular and faith based community centres.

Part 23. Community: diverse and inclusive

So, your fellowship is intent on being a good neighbour in an area of deprivation. The first task is to enquire if any other churches are active in the area and if not do you intend to invite them to join you?

Next, what is being done in the area by other organisations? No point in duplication.

Do you know the councillors for the area? Do you have contact details for the organisations impacting on residents? They may be repositories of useful information. Is there a residents' group? Are there buildings in the area which are available for hire?  

 

There will be statistical information on the area contained in Super Output Area information based on the last Census which is available from the council. The information covers income, employment, education, skills & training, health & disability, crime and housing.

Armed with all this information decisions can be made as to what is to be undertaken: direct services or campaigning or both.

Before anything is set in motion there  needs to be disussion with residents.  What are their priorities and concerns?  The residents are a diverse population and have different priorities and needs. You must seek to be inclusive. However it is likely you will make meaningful contact only with a very small percentage of residents. Apathy is the norm. The danger is that a small sample will not be representative.

There are volumes of information on community engagement on the Internet.  Taking on activity in the community may be a daunting prospect but remember, we are called to love our neighbour.

Next: a case study encompassing the above.

Part 22. What is 'community'?

People  living in urban areas of deprivation are not a homogeneous group. Their needs and circumstances differ considerably. They are not statistics.  Walking round a former council housing estate it is possible to identify three categories of accommodation.  

The first is owner occupation, properties originally purchased by people under the Right to Buy legislation. Gardens are well maintained and new doors and windows fitted.

The second is tenants of properties transferred to housing associations.  For the most part the doors and windows of these properties are identical.

The third category is tenants of private landlords. The properties have been purchased from people in the first category. The gardens are unkempt and some changes made to the appearance of the properties.

Different groups, different issues.

Wandering round such an estate you might come across a set of retail units. Most  if not all, will be empty. There may be a public house in a run-down state, possibly a doctor's surgery and a community hall. There may be an adequate bus service.

Of course provision varies considerably.  There may be blocks of flats, playgrounds, a church and a church hall. The point is that when considering areas of deprivation one description does not fit all, either in terms of people or facilities.

Therefore a nuanced approach in required. It is vital that a local church does not act inadvertently in a patronising or paternalistic manner.  We must listen to people and have no preconceived notions and certainly not be judgemental. But to whom do we listen and how do we interest people to talk to us? Different groups within the community will have different concerns and  priorities. As Christians we should step carefully into this complicated and often contradictory environment.

Part 21. Community engagement

Many manuals have been published on the subject of community engagement/development. All the writing in the world does not prepare you for the issues to be faced initially when out in the field. It's a bit like learning to drive: all the theory is of little use when you take the controls for the first time.

Community engagement/development is an industry. Community engagement/development staff are to be found in local authorities, housing associations, churches, NHS, police forces and voluntary organisations. All backed up by providers of training courses and qualifications, not forgetting the development of tools to measure engagement: inputs, outputs  interim outcomes and final outcomes. Then there is the raft of funders and the army of people trained to apply for funds. 

Add to this various government initiatives: Community Plans, Community Legal Services Partnerships, Partners and Communities Together.  The Lottery Community Fund made funds available for the Health of Communities Together Fund.  Doubtless people living in areas of severe deprivation are impressed by all this activity!

It is a huge circus and I regard it with deep cynicism. This is not to demean the practitioners who have the wellbeing of people at the heart of what they do and often are engaged in posts with uncertain futures given the vagaries of time limited funding.

The sad reality is that huge resources have been dedicated to patching up a failing system.  When the ship is in danger of sinking you mend the leak. You do not rearrange the seating. 

However I do not advocate that churches and individual Christians walk away. The Christian voice needs to be heard.  We must not withdraw into piety bubbles and become introspective.   That was not how Jesus went about his ministry and we can hardly love our neighbour if we are not out there.

Part 20. A call to action

Many living in areas of multiple deprivation suffer deep poverty: real poverty not relative poverty.  Existence is hand-to-mouth, continuously.  There is no relief on the horizon, it is never ending, drives people to despair, depression, illness, zero self-esteem, domestic violence, substance abuse, unsocial behaviour.  

Taking people out of poverty is promised by politicians but they have failed to deliver. The need for concerted action by the churches has been accentuated by the current inflation crisis.

Christians should, to borrow a phrase uttered in 1960 by Hugh Gaitskell a former Labour Party leader:

fight, and fight, and fight again.

Sporadic forays will be made by individual denominations. There will be hand-wringing but little else. What is needed is sustained campaigning,  lobbying, even direct action at local and national level. We must be advocates for radical change to tackle the causes of poverty.

Clearly there are no immediate solutions, no magic wand. It will take years to improve housing, medical care, education, skills training, employment prospects but there has to be a direction of travel. As Galbraith said we have the means.  Now we must will the means.

In the meantime churches continue with foodbanks, redistributing clothing,  providing warm areas, feeding people. In other words assisting with the basics for living. Hard unremitting work.

One area where I believe churches should do more is to encourage people to use existing credit unions. The scourge of doorstop lenders preying on poor people should be addressed by the churches. Churches should work in collaboration with credit unions to promote the services on offer. More affluent Christians should consider saving with a credit union. This will enable more lending.

Part 19. Getting involved.

Clearly, loving your neighbour includes everyday acts of kindness and help. Doing the shopping for a poorly neighbour,  visiting a lonely person etc. All very important activity to acknowledge as making life more bearable. We must not underestimate the value of one-to-one social contact and support.

Many people desire to do more and volunteer to join organisations engaged in activities supporting people in the community,  either as helpers, committee members or officers.  Thus a person may join a lunch club to help serve meals and if it is an independent organisation becoming a committee member or an officer of the club. 

Conversely the club may operate under the direction of perhaps a church  or group of churches, a community centre  or an organisation with a broader remit, such as a mental health charity or a charity providing a range of  services for older people.  

However it is run the lunch club is providing a service for the benefit of members of the community, as are youth clubs, keep fit clubs, community cafes etc.  Such activities can make a significant contribution to an individual's well-being and have a wider beneficial effect.  Thus a youth club may draw its members away from unsocial behaviour and free up police time.

Important as all this activity is it is  working only at the margins. Far weightier intervention is required to combat the root causes of multiple deprivation. This involves Christians engaging with secular bodies and with people with very different mindsets and expectations to their own.

Part 18. Putting flesh on the bones

So far my posts have consisted of a brief snapshot of the main features of my interpretation of scripture and its application.  My specific interest is inclusion in the context of community engagement in areas of multiple deprivation. What are the factors driving Christians to engage with such communities? How is this achieved?  What is the purpose of engagement?  How is 'success' measured?

Community engagement is a subject which brings out my cynicism in industrial quantities. Central and local government, quangos,  private companies, secular and religious voluntary organisations and sundry bodies such as the police and health services have been and are participants in engagement. For the amount of effort expended and the vast sums spent the results show that little lasting improvement has been achieved.

The failure to make significant inroads into the issues of disadvantage and deprivation I believe to be self-evident. Such progress as has been made has been driven by political short-termism,  party advantage and concentrating on alleviating symptoms rather than tackling deep-seated underlying causes. After all, the pursuit of social justice is hardly a election winner; far better to cosy up to the better off, the affluent.

Whilst the merry-go-round  of research,  reports,  debates, political point-scoring and short-term 'initiatives/projects' continues the disadvantaged in our society,  for the most part , stoically try and make the best of their circumstances with a weariness and resignation borne of years of broken promises and failed policies. But also there is deep discontent,  resentment and anger.

So against this background what is the Christian message and what do we do?