Part 228: A Miscellany.

A few quotations which may be on interest.

God is always on the side of the oppressed. To misunderstood this posture is to misunderstand all of Judeo-Christian history, theology and tradition 

Nazarenes United for Peace.

Compassion and justice are the primary ethical fruits of the Christian life.

Marcus Borg

Charity is necessary.  But Charity without justice is complicit in supporting systems that create the need for Charity.

Mark Sandlin

Kindness and justice are not synonymous. Be kind. And advocate and work for justice. Lives depend on it.

Bernice King

Let us not tire of preaching love.  It is the force that will overcome the world.

Oscar Romero 

Our language and theology are completely inadequate to name the eternal truth. The absolute best we can do is to claim that the Holy One can only be understood as love beyond all comprehension.

Caleb J Lines.

We walk into the mystery of God; we do not define that Mystery.

John Shelby Spong

A church which doesn't provoke any crisis, a gospel which doesn't unsettle, a word of God that doesn't get under anyone's skin, a word of God that doesn't touch the real sin of the society in which it is proclaimed - what gospel is that?

Oscar Romero 

If I sit next to a madman as he drives a car into a group of innocent bystanders, I can't as a Christian,simply wait for the catastrophe, then comfort the wounded and bury the dead. I must try and wrestle the steering wheel out of the hands of the driver.

Dietrich Bonhoeffer 

If it's not about love, then it's not about God. 

Michael Curry 

Part 227: Living in Love and Faith update

The latest position on the Love and Living in Faith journey looks like this (I think).  The talk now is not of 'structured differentiation' but of the Conservative Evangelicals preferred word 'settlement'.  The intention of those leading the development of a settlement is to present to the February meeting of General Synod a paper outlining proposed 'commitments' intended to form the basis for an initial settlement document to be put to the Synod in July. The final settlement proposals will be presented at the February 2025 meeting.  All this presupposes smooth progress, not be regarded as a given. To the chagrin of many the commitments look likely to be a bid for plurality holding equal status for the liberals and conservatives.  

Meanwhile no progress is being made on implementing the decision of General Synod to permit stand alone services of blessing for individuals in same-sex civil marriages.  It is understood the House of Bishops had a majority for a trial period for such services but the two Archbishops in effect vetoed such a move.

It is to be hoped that when the eventual settlement proposal comes before General Synod its approval in contingent on Synod approving by a two-thirds majority the use of stand alone services.

The overall impression one has is of the Archbishop of Canterbury striving at any cost  to maintain the unity of the Anglican Communion and at the same time attempting to prevent the breakup of the Church of England. Sadly the pain and anguish of gay individuals is collateral damage. It is a disgrace.

Part 226. Conservative Evangelicals' mindset

Conservative Evangelicals in the Church of England claim marriage is between one man and one woman on the basis that it is the traditional expression of marriage in scripture. Accordingly no other form of marriage has claim to biblical authority. Such interpretation is rooted in literalism and claims to bible inerrancy. Fortunately secular society sees things differently, as do some Christian church denominations.

Opposition to change within the CofE comes from conservative Anglo-Catholics and, far more significantly, conservative Evangelicals.  This blog has commented at length on the ongoing battle within the CofE.

The Salvation Army holds an identical theological view to the CofE and the Roman Catholic Church: marriage is between one man and one woman. Whilst there are individuals within TSA campaigning for full inclusion (sexual orientation should not be used to justify discrimination) there is little sign that the Army will move away from its current stance. One senior officer at the United Kingdom & Ireland Territory Headquarters has stated that the Army is heavily influenced by the charismatic and evangelical wings of the CofE.  Not a good omen.

So, will change come? Will the conference at Warwick University this March on what it means to belong in the Army be the catalyst producing change in TSA's approach? Maybe, but don't count on it.

Part 225. Love and Justice

A thread running through the Old and New Testaments is the demand for justice for the widow, the orphan, the poor, the downtrodden, the despised, the marginalised. Jesus demands his followers love their neighbour, but we are also called to demand justice, particularly for the poor.

'Love' and 'justice' are both subjective concepts.  How should they be defined and applied? How long is a piece of string? Is there an all-embracing definition for either word? Doubtful. What amounts to love or justice is dependent upon the circumstances in which either is applied. Context is all.

Love relates to individuals, either singularly or collectively. Thus individuals donating food to foodbanks will show love to one or more people unknown to them. Love manifests itself in numerous ways as illustrated by Paul's letters.  Jesus illustrates love in many ways as enumerated throughout the synoptic gospels.

The pursuit of justice is directed to systemic change, to achieving better futures for victims or potential victims of injustice. The objective may be clear but there are major issues to consider. What change is required to achieve the desired outcome? How will it be achieved?  There will often be disagreement on what needs to be done and how, driven by political, social, faith and economic perspectives.  Identifying injustice is the easier stage, although there may be disagreement as to its extent. How to overcome it is the hardest stage as competing solutions are offered. It is incumbent on faith organisations to recognise the need for compromise if any progress to achieving justice is to be made. 

Karl Popper observed that it is vital to work for concrete solutions rather than stand back awaiting some future hope or ideal. Put it another way. Followers of Jesus wish to work for God's kingdom on earth in the here and now, not wait for a second Advent. 

Part 224. LLF. Next steps.

The Bishops of Newcastle and Leicester are quoted in The Church Times as stating it is their hope agreement on structural change, to accommodate clergy and parishes opposed to prayers for couples in a same-sex marriage, will be approved by General Synod before the next round of Synod elections. Achieving this will stop the issue dominating the elections, they hope.  However same-sex marriage by the Church of England may well become a major issue.

It is reported that the two Bishops are planning to have the issue of structural change on the next General Synod agenda. Likely to be about process rather than substantive proposals.

How will Synod members in favour of the new prayers respond to proposals for structural change? In my opinion any change to accommodate conservative Evangelicals and conservative Anglo-Catholics should be resisted. Call their bluff and should they choose to leave, so be it.

Part 223. Church of England: shocking developments

News is filtering out that the senior leadership of the Church of England (the Archbishops) has decided not to proceed for now with the introduction of stand-alone services of blessing for individuals in same-sex marriages, nor to the introduction of new pastoral guidance permitting same-sex clergy to marry and not be celibate. The new guidance would supercede Issues of Human Sexuality.

Instead of implementing the wishes of General Synod priority will be given to securing a settlement with those opposed to change. So, no change until there is a structural differentiation and 'protection' for those opposed to change.  Shades of the women priests brouhaha.

The register to list churches willing to perform the proposed services will not be implemented until a new structure has been determined.

It is a disgrace. The clear decisions of Synod have been kicked into the long grass by the decision of the Archbishops to succumb to the threats of those opposed to change. Potentially years of wrangling lay ahead. General Synods could be a battleground for years. 

Perhaps Parliament should intervene. After all, the Church of England is the established church subject to Parliament.

Part 222. Poverty: a stain on the nation.

Yesterday, the Joseph Rowntree Foundation published a further report on poverty in the United Kingdom: UK Poverty 2024. The essential guide to understanding poverty in the UK.  It is another truly shocking report and further clear evidence of the need for the campaign by the churches to demand government takes urgent action.

It is shameful  that poverty levels are so high. The report is easy to find on a search engine and I have downloaded the Foundation's news article, which contains a download link to the report, to my Facebook page: John Hopkinson Theology Page.  It is a long detailed report and well worth close study.

*Please take a look at the Let's End Poverty website: letsendpoverty.co.uk. it is brimful with campaigning ideas and action. Better still,  join the campaign.

Part 221. The call of Jesus.

Jesus had and continues to have a profound effect on the thinking and actions of humanity. For many, their lives are dedicated to following his teaching and praxis. 

Love your neighbour and seek his kingdom on earth.  It all sounds so simple, deceptively so.  To follow Jesus inevitably leads to clashes with the forces of power and wealth. In his time Jesus was deeply involved in disputation with religious, legal  and political authority. He championed the poor, the marginalised, the discriminated against. He railed against injustice. 

Jesus called for transformation in individuals' attitudes and through this for a new society. This is for the followers of Jesus to seek today.  It is all that matters. Ignore the Old Testament as Jesus is its fulfilment. Pauline theology is commentary and personal opinion, it is not essential reading to understanding and applying the teaching of Jesus. 

My interest is in life on earth, not life after death. I despair of religion concentrating  on regarding individuals as fallen and in need of salvation with the gift of eternal life as a reward. We are not donkeys subject to the stick and carrot approach as to how we conduct our lives. Jesus teaches us not to be selfish and self-centred but to go out into the world and preach and work to achieve his message of love and justice, for his kingdom to come on earth as it is heaven, 

Jesus tells us to love God. But what or who is God? A metaphysical entity or a concept of human imagination? Humanity strives to understand what is beyond understanding. A mystery but not a superstition.  Faith is hope and being certain of what is unseen and unknown.  Refuse to anthropomorphise God but freely acknowledge the power of prayer to grant us assurance and hope.

Part 220. Following Jesus

We can love God as a concept, as an ideal  beyond human understanding. The authors of the Bible attempted to understand God,  just as we do today.  God in beyond our comprehension; the evangelical mantra  that the Bible is God inspired is a myth. On what basis is the claim made that an individual's writing is inspired by God rather than the author's attributing his thoughts as God inspired? It follows that we should not read the Bible in a literalist, fundamentalist way: the premis that the Bible is God's "truth" is nonsense on stilts. However  we should not be entirely dismissive. The Old Testament provides an invaluable record  of some of humanity's thinking and how it was applied in the life and society of the time.

Well, that puts me beyond the pail of evangelical doctrine. It debars me from becoming a Salvation Army soldier, but given the Army's current homophobic stance on soldiership based on a woeful interpretation of the Bible, it is highly unlikely I would seek to be one.

The importance of our reading the Bible is to secure an understanding of the teaching of Jesus and its application, not through literal interpretation, but through our understanding of the principles enunciated and actions recorded.  Postmodernism holds that the meaning of a text is discerned by the reader, which may differ from the intention of the author.  Thus the principles of Jesus should be understood and applied in a current context. Such an approach makes the teaching of Jesus relevant today: to love all our neighbours, to seek transformation,  justice and systemic change for the poor, excluded, marginalised and discriminated against.

Part 219. Thy kingdom come on earth

A key feature of progressive christianity, the following is a collection of theological insights, concerning God's Kingdom on earth

"The Kingdom of God" was not about an afterlife, about how to get into heaven, but about the transformation of life one earth.

Marcus J Borg 

The Kingdom of God is not a matter of getting individuals into heaven, but of transforming the life on earth into the harmony of heaven.

Walter Rauschenbusch

Many progressive Christians aren't particularly concerned about going to heaven after they die.  In fact, many are openly agnostic about whether or not there is a heaven.  Our concern is more upon living and loving  in God's Kingdom right now, and faithfully helping to manifest it all the more.

Roger Wolsey, Kissing Fish Book

Part 218. Cats and kids.

When we moved house the first thing our cat did on release was go AWOL. Months later as we were walking through the site of the old colliery tip our cat appeared. We picked her up, took her home, fed her and showed her her old bed. However, a little while later she disappeared. Next morning we opened the door and there she was with four kittens. We were delighted and she was content to stay with us.

Some children run away from home. It is often the case they are found quickly. Some are found and returned home or return home on their own volition. Parent(s) and other family members are overjoyed at the safe return of a child, the running away is forgiven.

One may imagine the joy attributed to the father in the Parable of the Prodigal Son on the return of his wayward son. The joy of reunion with a loved one outshone every other consideration. Jesus tells of unconditional, transformational love for all. A key message sadly lost on bible loving literalist fundamentalists and churches that are not fully inclusive.

Part 217. The Prodigal Son

The Parable of the Prodigal Son (Luke 15:11-32) is an illustration of the central  message of Jesus: unconditional love. 

Love is for all regardless of class, colour, sexual orientation, wealth or any other forms of separation humanity is capable of making.  As one reads the story of the son who wasted his inheritance and returned to be feted by his father one cannot but have some empathy with the attitude of the son that stayed with the father and did his bidding. A major attack of envy that the wayward son should receive such a welcome, almost a reward for returning, instead of being castigated for his behaviour. But that is not God's way. Love in indiscriminate, available to all equally.

We may think it unfair, that the profligate behaviour of one son seems to be disregarded, indeed rewarded, but in God's economy love conquers all.

Sadly some churches embrace division and exclusion in their theology and praxis. It is wrong and counter to the command to love others as one would wish to be loved, particularly if you were in their shoes.

Part 216. Imprisonment or freedom?

Most of us have spent our lives building a theological mansion that only turned out to be a theological prison.

Justin Phillips. Church Pastor, USA 

This reminds me of a verse from a Charles Wesley hymn:

    Long my imprisoned spirit lay

fast bound in sin and nature's night;

   Thine eye diffused a quickening ray-

I woke  the dungeon flamed with light;

    my chains fell off, my heart was free.

I  rose, went forth, and followed thee.

By what may a person be imprisoned?   It may be by a Church's approach to biblical interpretation, by church tradition, by church dogma, rules or regulations. All may impinge on  understanding and application of our faith. 

An individual may be imprisoned by peer group pressure, by a desire to conform, by fear of isolation or rejection. Whatever the cause, passing through the cell door to freedom involves reevaluation and probably rejection of what has gone before.

For some the escape is a gradual process, for others sparked by a trigger event or experience. Over time I formed the opinion that the central driver of Christian faith is not church tradition, nor literal interpretation of scripture.  The driver is the centrality of Jesus and his command to love without limitations or conditions. We should understand this love through the lens of our experience and understanding of the world as it is, not as it was when the Scriptures were composed. Our understanding of God's love is ongoing, it did not end in the first century of the Common Era.  Sadly the early Christianity succeeded in separating the church from the teaching of Jesus by taking its lead from Pauline ideas and developing dogma far removed from the teaching of Jesus. 

The teaching of Jesus is to be discerned in the synoptic gospels. We do not need to consider the rest of the canon as anything other than of secondary importance. Also, we need to be aware that the synoptic gospels should be read to understand the ideas they convey, not by literal word by word forensic analysis. The authors of the synoptic gospels each had their own subjective opinions to advance in their selection and interpretation of oral tradition and existing documentation.  

This understanding of the central teaching of Jesus, the command to love all unconditionally, was my trigger moment  freeing me from the chains of fundamentalist bible-based faith and releasing me to proclaim God's love for all creation. Now I am free to follow Jesus,

Part 215: The Good Samaritan

An interesting statement by Martin Luther King Jnr on the parable of the Good Samaritan. 

"The first question which the priest and Levite asked was: If I stop to help this man what will happen to me?

But the good Samaritan reversed the question: if I do not stop to help this man, what will happen to him?

This tension between the demands of organised religion and the duty to love is well illustrated by Richard Rohr:  

His (Jesus) hardest words of judgment were for those who perpetuated systems of inequality and repression and who, through religion itself, thought they were sinless and untouchable.

In the following quotation King gives expression to the expansion of the concept of love from direct help to a demand for systemic change.

"True compassion is more than flinging a coin at a beggar. It comes to see that an edifice which produces beggars needs restructuring.

Part 214. Galbraith, King and Popper.

In The Affluent Society (1958) Kenneth William Galbraith describes an 'underclass' consisting of people in low paid dead-end jobs who nevertheless provide vital services: rubbish collectors, packers, janitors, drain cleaners, shop staff etc. Individuals in well paid employment with comfortable working environments and career progression relied on the work and low pay of the underclass in order to maintain their own comfortable lifestyle. Politically it was hard to sell to the better off the idea that they should pay more tax to lift people out of low wages and also tackle the systemic issues of poor eduction, poor housing, poor health, poor public transport etc. Galbraith observed that the state had the means but lacked the political will to act. Or rather, selfish self interest in the electorate beats altruism.

However the reaction in the USA was not all negative. indeed during the Kennedy and Johnson administrations federal funding was made available to improve living conditions for the poor in society. Information on this is available through a search-engine. The fact is that, partly through the prompting of Galbraith, issues surrounding the causes of poverty did become major political issues and were acted upon.

Martin Luther King Jnr is remembered particularly for his non-violent campaigning and demonstrating for racial equality. This aspect of his work has tended to push into the background his call for radical redistribution of wealth and systemic change in society to tackle poverty, marginalisation and discrimination.  Three examples:

We must recognise that we can't solve our problems now until there is a radical redistribution of economic and political power.....this means a revolution of values and other things. We must see now that the evils of racism, economic exploitation and militarism are all tied together....you can't really get rid of one without getting rid of others....the whole structure of American life must change. 

I am now convinced that the simplest approach will prove the most effective. The solution to poverty is to abolish it directly by a now widely discussed matter: the guaranteed income.  The time has come for us to civilise ourselves by the total, direct and immediate abolition of poverty.

I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes.

See Part 211 for comment on Karl Popper.

The thread running through the above is the need for political action now to tackle the systemic causes of poverty.  The task  for churches in the UK is to campaign vigorously so that the message is heard in social media and political circles, but most importantly is acted upon by the politicians. A start has been made: there is a mountain to climb.

Part 213. On the march (and about time).

The Church is not the master or the servant of the state, but rather the conscience of the state.  It must be the guide and critic of the state, and never its tool.

Martin Luther King Jnr 

The Christian in the modern world must be politically involved, at least to the extent of being concerned about political issues as they impinge on human freedom, justice, equality, economic and social development, and above all, on the condition of the poor.

Fr John F Carroll, SJ  

Last year I posted on two damning reports on Poverty and Destitution in the UK. (See posts 173 & 187)

Destitution in the UK 2023. 

Published by Joseph Rowntree Foundation

Two Nations: the State of Poverty in the UK.

Published by the Centre for Social Justice 

I doubted if the churches would enter the political fray and campaign for systemic change. I am delighted to note that senior leaders of churches and Christian charities have come together to publish the statement below.  The sentiment is excellent. We await details of the programmes of 'practical action and....

courageous campaigning'.

The Statement (See also post 210)

We believe that poverty is a scandal, the root causes of which have been neglected by our political leaders in the UK Parliament for too long. As this new year begins, the cost of living scandal is clearly not over for the poorest people in the UK. Around the world, poverty holds too many individuals and communities back from fulfilling their potential.

But we know that poverty is not inevitable – it’s a consequence of political choices and priorities. With a General Election on the horizon, we call on our political leaders to make tackling poverty a priority. In line with our existing commitment to the UN Sustainable Development Goals, this should include setting out clear plans to eradicate extreme poverty and reduce overall poverty by at least half, in both the UK and globally by 2030. 

Whilst our work to tackle poverty in the UK and around the world takes different forms, we are united in our belief that the human cost of failing to take action now is too big and too damaging to ignore. This year must mark the beginning of the end for poverty. 

Inspired by our faith, we believe in a future where everyone has an equal share in the world’s resources. Where everyone has enough to eat. Where all of us are able to wake up in the morning with hope, opportunities and options for living a fulfilling life. 

This year, our Churches and Christian charities are committed to putting poverty on the agenda through practical action, prophetic words and courageous campaigning. Our elected politicians need to take responsibility too.  Now is the time for action.

Part 212. Love and Justice, again

Poverty is not a fate, it is a condition; it is not a misfortune, it is an injustice.

Gustavo Gutierrez 

It can never be God's will that there should exist such social inequalities between a few people who own everything and all the rest who must resign themselves to having nothing.

Oscar Romero 

Life's most persistent and urgent question is. :"What are you doing for others?".

Martin Luther King Jnr 

God is not ashamed of the lowliness of human beings. God marches right in.  He chooses people as his instruments and performs his wonders where one would least expect them. God is near to lowliness, he loves the lost, the neglected, the unseemly, the excluded, the weak and broken.

Dietrich Bonhoeffer 

True compassion is more than flinging a coin to a beggar.  It comes to see that the edifice with produces beggars needs restructuring.

Martin Luther King Jnr 

Only love can safely handle power.

Richard Rohr 

Power without love is reckless and abusive, and love without power is sentimental and anemic.  Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love.

Martin Luther King Jnr 

Part 211. Early influences

I graduated with a law degree in 1967. Three influences on my opinions then, ones I hold to this day, were Karl Raimund Popper, Martin Luther King Jnr and William Kenneth Galbraith.

This passage by Karl Popper influenced my decision to work for organisations committed to demanding systemic change in our society through practical realisable goals.

“Work for the elimination of concrete evils rather than for the realization of abstract goods. Do not aim at establishing happiness by political means. Rather aim at the elimination of concrete miseries. Or, in more practical terms: fight for the elimination of poverty by direct means--for example, by making sure that everybody has a minimum income. Or fight against epidemics and disease by erecting hospitals and schools of medicine. Fight illiteracy as you fight criminality. But do all this by direct means. Choose what you consider the most urgent evil of the society in which you live, and try patiently to convince people that we can get rid of it. 

But do not try to realize these aims indirectly by designing and working for a distant ideal of a society which is wholly good. However deeply you may feel indebted to its inspiring vision, do not think that you are obliged to work for its realization, or that it is your mission to open the eyes of others to its beauty. Do not allow your dreams of a beautiful world to lure you away from the claims of men who suffer here and now. Our fellow men have a claim to our help; no generation must be sacrificed for the sake of future generations, for the sake of an ideal of happiness that may never be realized. In brief, it is my thesis that human misery is the most urgent problem of a rational public policy and that happiness is not such a problem. The attainment of happiness should be left to our private endeavours.”

Karl Popper, 'Conjectures and Refutations'.  

Not pie in the sky theories or waiting for God's kingdom to come but working towards realising the kingdom now.

I was drawn to Martin Luther King Jnr, not so much by his writings or speeches; rather it was the policy of non-violent protest,  demonstration and challenge to politicians and church leaders to dismantle secular and religious systems perpetuating racial discrimination.  Unsurprisingly many campaigners for an end to discrimination against women and LBGTQ communities and Black Lives Matter have taken the King approach as a basis for their campaigning.

I have considered in earlier posts the influence of Galbraith on my thinking in respect of overcoming poverty. More in a later post......

Part 210. Poverty

Poverty is not a fate, it is a condition; it is not a misfortune, it is an injustice. 

Gustavo Gutierrez 

From the Church Action on Poverty website.

Charity and church leaders call for urgent action on rising poverty in the UK and around the world.

Senior leaders from churches and charities have called on politicians to take urgent action on rising poverty in the UK and around the world.

In a joint statement released today (Friday 5 January 2024), senior Christian leaders – including the General Secretary of Churches Together in England, President and Vice-President of the Methodist Conference and senior leaders of development agencies Christian Aid, CAFOD and Tearfund – have said “the human cost of failing to take action now is too big and too damaging to ignore”.

The statement goes on to say poverty is “a consequence of political choices and priorities”, and with a General Election on the horizon, “this year must mark the beginning of the end for poverty”. 

Signatories are calling on political leaders to set out clear plans to eradicate extreme poverty and halve overall poverty by 2030, in the UK and globally. 

Church Action on Poverty is among the signatories. Patrick Watt, CEO of Christian Aid and another signatory, said:

“For millions of people this new year has been marked by poverty and desperation. Regardless of the causes of poverty, and whether it’s hitting people internationally or in the UK, the effects are strikingly similar. Partners and churches describe its crushing effect on people’s dignity and life chances, and its damage to the social fabric. The choices we make collectively about how to tackle poverty, both domestically and internationally, matter. As we approach a General Election, we’re hearing far too little from political parties about their ambition to end poverty, and build the common good. We must not let another year slip by while poverty rises. That’s why we’re coming together at this moment, to call for urgent action to address the causes of poverty, here and around the world.”

The statement is a clear demonstration of solidarity between agencies and churches working to tackle poverty globally and in the UK. 

Revd Gill Newton, President of the Methodist Conference, said:

“Poverty around the world may look different in its material and social consequences. But what remains the same is the indignity, fear and isolation it causes for individuals, families and communities, wherever they are. As Christians, our commitment to tackle poverty alongside our global neighbours or within our local communities here in the UK is not in competition – we’re not prepared to pit one against the other in a game of political or economic tactics. Our political leaders must not be either. We need to see more ambition, commitment and practical action to tackle poverty wherever it exists as we approach the next General Election.”

In the statement, the churches and charities also signal their intention to work together throughout 2024 to mobilise church members to “put poverty on the agenda through practical action, prophetic words and courageous campaigning.” 

As part of this, Christian Aid, the Trussell Trust, Church Action on Poverty and the Joint Public Issues Team of the Baptist, Methodist and United Reformed Churches have released Act on Poverty – a six-week resource for church groups to explore the impacts of poverty around the world and in the UK and take action ahead of the General Election. Designed for use during Lent or later in 2024, the resource brings campaigners from the UK and global contexts into dialogue about the differences and similarities between their visions for an end to poverty where they are.

Bishop Mike Royal, General Secretary of Churches Together in England, said:

“We want to see action on poverty now, and political leaders need to know our ambition for change. I encourage church communities to come together and share with election candidates why tackling poverty should be a priority.”

And Stef Benstead, a trustee of Church Action on Poverty who contributed to the Act on Poverty resource, said:

“We know that it is politically possible to end poverty in any society. God told his people that if they followed the laws he gave them for running their country, there would be no poor people among them. That was a time without major technological advancement, yet it was still held to be possible for everyone to have a stable home and sufficient means to access food, clothing, other essentials, and social participation. According to the prophets, poverty occurred because there was injustice and a failure by the leaders of the country to enact policies that guaranteed a minimum living standard for everyone. Christians across the UK and the world should have the confidence to call on our leaders, in the name of God, to act now to end poverty.”

Charities and groups focusing on rising poverty in the UK are supporting the new Let’s End Poverty movement, aimed at bringing together a diverse movement of people calling on political leaders to end poverty in the UK for good.

The full statement

We believe that poverty is a scandal, the root causes of which have been neglected by our political leaders in the UK Parliament for too long. As this new year begins, the cost of living scandal is clearly not over for the poorest people in the UK. Around the world, poverty holds too many individuals and communities back from fulfilling their potential.

But we know that poverty is not inevitable – it’s a consequence of political choices and priorities. With a General Election on the horizon, we call on our political leaders to make tackling poverty a priority. In line with our existing commitment to the UN Sustainable Development Goals, this should include setting out clear plans to eradicate extreme poverty and reduce overall poverty by at least half, in both the UK and globally by 2030. 

Whilst our work to tackle poverty in the UK and around the world takes different forms, we are united in our belief that the human cost of failing to take action now is too big and too damaging to ignore. This year must mark the beginning of the end for poverty. 

Inspired by our faith, we believe in a future where everyone has an equal share in the world’s resources. Where everyone has enough to eat. Where all of us are able to wake up in the morning with hope, opportunities and options for living a fulfilling life. 

This year, our Churches and Christian charities are committed to putting poverty on the agenda through practical action, prophetic words and courageous campaigning. Our elected politicians need to take responsibility too. Now is the time for action. 

Signed by: 

Christine Allen, Executive Director of CAFOD

Bishop John Arnold, Bishop of Salford

Niall Cooper, Director of Church Action on Poverty 

Revd Lynn Green, General Secretary, The Baptist Union of Great Britain

Nigel Harris, CEO of Tearfund

Revd Dr Tessa Henry-Robinson, Moderator of General Assembly, United Reformed Church

Emma Jackson, Public Life and Social Justice Group Convener, The Church of Scotland

Revd Gill Newton and Kerry Scarlett, President and Vice-President of the Methodist Conference 

Kate Nightingale, Deputy CEO, St Vincent de Paul Society

Commissioners Jenine and Paul Main, Territorial Leaders, The Salvation Army UK and Ireland

Stewart McCulloch, Chief Executive of Christians Against Poverty UK

Paul Parker, Recording Clerk, Quakers in Britain

Bishop Mike Royal, General Secretary, Churches Together in England

Right Revd Mary Stallard, Bishop of Llandaff

Most Revd Mark Strange, Bishop of Moray, Ross and Caithness, and Primus of the Scottish Episcopal Church.

Patrick Watt, CEO, Christian Aid

Part 209. Stark reality for The Salvation Army in UK

A corps officer writes:   

The coming week is also appointments board, where divisional and territorial leaders meet to pray and appoint those officers, cadets and territorial envoys who will move this summer. We are, of course, conscious of the reality we face where there are almost 3 times as many appointments being prayed about as there are leaders to fill them. (My emphasis.)

A sad state of affairs, probably leading to amalgamations, officers being responsible for multiple settings and closures of corps. Some corps will have no paid oficers.  It may lead to a redefining of the roles of officers and also give added urgency to the fresh expressions initiatives in Army settings. What is certain is doing nothing is not an option. How does the Army secure cadets in far greater numbers? Redefining the role of officers would be as good a point to start as any. How does the Army rediscover the zeal of the early Salvationists? Perhaps the territorial leaders should disengage from the Denmark Hill bunker and fan out to lead the Army in those areas of desperate spiritual and material need.

Part 208. On bible authorship and authority

I have argued before in this blog that the Bible is a human construct.  Recently I came upon the following passage by Marcus Borg, a USA liberal theologian and long-standing friend of NT Wright, a distinguished English theologian and former Bishop of Durham.  

I  let go of the notion that the Bible is a divine product. I learned that it is a human cultural product, the product of two ancient communities, biblical Israel and early Christianity. As such, it contained their understanding and affirmations, not statements coming directly or somewhat directly from God...I realised that whatever "divine revelation" and the "inspiration of the Bible" meant (if they meant anything) they did not mean that the Bible was a divine product with divine authority.  

Part 207. Love and Old Testament Justice.

The Old Testament has numerous examples of calls for justice for the poor, deprived and marginalised, both on an individual basis and also in demands for systemic change. Mind you, these claims only applied to God's chosen people. Others took their chance, as witness massacres and acceptance of slavery. Even in the New Testament we see no railing against the institution of slavery, but Paul did at least ask they be treated well.

In stating that all the Law and Prophets were fulfilled in him and hang on the commandment to love there can be no doubt that individual and social justice for all is central to the teaching of Jesus.  Jesus was a realist and careful not to overreach in his comments on the Roman occupation of his homeland, hence no condemnation of slavery.

If we are to follow Jesus and work to seek His kingdom on earth then we have to campaign for social justice, we have to campaign for change now, not as some Christians would have it wait for the second Advent. We must cajole secular leaders holding the reins of power to change policies now. As per Karl Popper people need help now and not made to wait for some future ideal state.

Part 206. Full inclusion.

The new UK&I Territorial leaders, Commissioners Jenine and Paul Main, state in the Salvationist.

We both feel strongly about equality which we hope is demonstrated by our leadership style. Equality, diversity and inclusion are very important to us both.This needs to be preached and lived out.  

Fine words which will raise hope and expectation within LBGTQ ranks for  significant change to the current policy on grounds for exclusion from officership. It should not require a change in doctrine but will require a new theological approach.

Part 205. Social Justice insights

Even when they call us mad, when they call us subversive an communists and all the epithets they put on us, we know we only preach the subversive witness of the Beatitudes, which has turned everything upside down. 

Oscar Romero 

The promise was that when the glass was full, it would overflow, benefitting the poor. But what has happened instead, is that when the glass is full, it magically gets bigger - nothing ever comes out for the poor.

Pope Francis 

Part 204. Woes

Jesus declared woe to you hypocrits referring to Pharisees and teachers (or experts) in the law in two excoriating passages reported in Matthew and Luke. He attacked the uncaring attitude of the Pharisees and their exhibition of superiority and smug self-satisfaction. The teachers of the law were criticised for their interpretation of the law, placing unrealistic expectations on people as well as inventing dubious loopholes.  In making his comments Jesus alienated two key establishment groups.

In Matthew Jesus is quoted as using the formula you have heard it said....but I tell you the truth to reinterpret the law to make its application less onerous. Thus Jesus engaged in a thorough condemnation of the teachers of the law, but not the law itself.

Jesus claimed he had come not to destroy the law but to fulfil it. He also said that all the Law and Prophets hang on the commandments to love God and love your neighbour.

The law is the old dispensation, Jesus the new covenant. The law is to be understood through the lens of love, not through the lens of rules and legalism, through the principle of love set out in the Great Commandments. Love is paramount, rules secondary.  Love conquers all. To live a life based on love is to challenge systemic injustice driven by self-interest, greed and the exercise of power.

Part 203. Even more insights: Love and Justice

For the oppressed, peace is the absence of repression. But for the oppressor, peace is the absence of resistance

Zelis Imani

God does not eliminate injustice from above by a show of power, but from below, by a show of love. God does not burst on the scene with limitless power, but descends to the narrow confines of our lives.

Pope Francis 

While we are waiting for God's intervention, God is waiting for our collaboration.

John Dominic Crossan

I wasn't called a 'radical' until I stopped taking the bible literally and started taking it seriously.

Mark Sandlin

How can we be the church of Jesus unless we reflect the ministry of Jesus? Is the church a radical incarnation of the ministry of Jesus or a private social club?

Yvette A Flunder

I don't preach a social gospel; I preach the gospel, period. The gospel of our Lord is concerned with the whole person - when people were hungry Jesus didn't say, "Now is that political or social?". He said, "I feed you". Because the good news to a hungry person is bread.

Desmond Tutu 

To be just it is not enough to refrain from injustice. One must go further and refuse to play the game, substituting love for self-interest as the driving force of society.

Pedro Arrupe

You cannot love your neighbour whilst supporting or accepting systems that crush, exploit and dehumanised them. You cannot love your neighbour whilst accepting less for them than you do for you and your own

Mika Edmondson 

We've missed the point of the Golden Rule. It's not to treat people as we'd like to be treated. 

It's  to treat people as we'd like to be treated if we were in their shoes.

It's a subtle difference that makes a massive difference.

Mark Sandlin 

Part 202. Love others

For many years I preached to congregations of a very conservative evangelical persuasion. At times it was hard going as the concept of social justice, never mind its praxis, was alien to them.  Discussions with members of the congregations brought forth the opinion that the passage in Matthew 25 concerning division between sheep and goats referred only to disciples of Jesus. Therefore looking after fellow Christians was all that was required, no need to look beyond to non-believers and certainly no need to campaign for social justice and systemic change in society. It was very depressing.

Most of my conservative evangelical friends do not hold such a narrow view and accept that help for all neighbours is the order of the day in accord with the principle set out in the Parable of the Good Samaritan.  However loving your neighbour is about alleviating symptoms not tackling causes. Again social justice is a foreign concept.

Over the years I listened to numerous sermons on the Beatitudes. Blessed are those who hunger and thirst after righteousness.  The other meaning of dikaiosune - justice - never got a mention. 

 

So, what is the theological basis for social justice to be perceived as an inherent element of the Christian faith?  I think we may consider this in two ways:

1. Jesus challenged the behaviour and attitude of Pharisees and the interpretations of the Law by the teachers of the Law. Woe to you, you hypocrits. 

2. Jesus we are told stated all the Law and Prophets hang on the two great commandments. Within the Old Testament literature are numerous examples of calls for justice, for social justice, for systemic societal change.

Each of the strands will be considered in greater detail in later posts.

Part 201. Dikaiosune

Dikaiosune,  a Greek word with two meanings, righteousness and justice.  Translators of the bible from Greek into English have in many instances adopted the first of the two meanings and ignored the second. Thus the New International Version of Matthew 5:6 reads:

Blessed are those who hunger and thirst after righteousness.

Change the final word to justice and the emphasis is changed. Or, why not add the words and justice?  Using both righteousness and justice is an echo of  the two Great Commandments: Love God, love neighbours.

Part 200. The great adventure

Following Jesus should be a great adventure engaging us in the pursuit of justice. What greater calling can there be than to identify injustice and demand its eradication?  This we do in the name of Jesus, giving practical effect to his command to love our neighbour as ourselves: to love all. It takes us into the arenas of politics, religion, economics and law, arenas Jesus castigated for their failure to care for the poor, the marginalised and discriminated against. The message of Jesus is of the need for radical transformation of society to banish systemic injustice.  As followers of Jesus we are called upon to pick up our cross daily and follow him. A daunting yet exciting path to tread.

But now a dose of harsh reality. Do we recognise such an approach in all, or even a majority of Christians and the churches to which they belong?  Do we see evidence of a passion for transformative change to our society? Do we see love in action in pursuit of social justice?

We do see much ambulance work, bandaging people, helping them, vital work Jesus calls us to undertake. However the call to action to demand and work for systemic change seems to be of minority interest amongst Christians. Indeed the attitude of some,  who profess to be Christians, towards women and  LBGTQ communities in the name of biblical 'truth' is appalling and shameful and is diametrically opposed to what Jesus calls us to do.

Part 199. More insights: Love and Justice

We are not to simply bandage the wounds of victims beneath the wheels of injustice, we are to drive a spike into the wheel itself. 

Dietrich Bonhoeffer 

Any religion that professes to be concerned about the souls of men and is not concerned about the slums that damn them, the economic conditions that strangle them, and the social conditions which cripple them, is a spiritually moribund religion awaiting burial.

Martin Luther King Jnr 

Jesus comes to you in the form of the beggar asking for help. He confronts you in every person that you meet. Christ lives in the form of a human being within us.

Dietrich Bonhoeffer 

If you are neutral in situations of injustice, you have chosen the side of the oppressor.

Desmond Tutu 

His harshest words of judgment were for those who perpetuated systems of inequality and repression and who, through religion itself, thought they were sinless and untouchable.

Richard Rohr 

The decisive time has arrived, for the conspiracy of love is rising up to challenge the unjust systems of the world. Change your whole way of thinking and living and risk everything for this radical message of love.

Kurt Struckmeyer's paraphrase of Mark 1.15

Washing one's hands of the conflict between the powerful and the powerless means to side with the powerful, not to be neutral.

Paulo Freire

If your 'theology' doesn't result in more kindness, more grace, and more love for your fellow humans, then it is not the theology of Jesus.

Zack W Lambert.

If we are to disturb the future we must disturb the present.

Catherine Booth

Many people would like the poor to always say it is God's will that they are poor. It is not God's will for some people to have everything and others to have nothing. This cannot be of God.

Oscar Romero 

Christians should give far more offence, shock the world far more than they are doing now. Christians should take a strong stand in favour of the weak rather than considering first the possible right of the strong.

Dietrich Bonhoeffer 

Part 198. Insights: Love and justice

The poverty of the poor is not a call to generous relief action, but a demand that we go and build a different social order.

Gustavo Gutierrez 

Loving our neighbours means dismantling the systems that oppress them.

Thomas Horrocks

Social Justice is love applied to systems, policies and culture.

Bernice King 

Those who have a voice must speak for those who are voiceless.

Oscar Romero 

Liberation Theology was born when faith confronted the injustice to the poor.

Leonardo Boff 

To show compassion for an individual without showing concern for the structures of society that make them an object of compassion is to be sentimental rather than loving.

William Sloane Coffin

Your 'yes' to God requires your 'no' to all injustice,  to all evil, to all lies, to all oppression and violation of the weak and the poor.

Dietrich Bonhoeffer 

There comes a point where we need to stop just pulling people out of the river. We need to go upstream and find out why they are falling in.

Desmond Tutu 

Jesus wasn't talking about how to be good within the framework of a domination system. He was a critic of the domination system itself.

Marcus Borg

The eternal destiny of human beings will be measured by how much or how little solidarity we have displayed with the hungry, the thirsty, the naked and the oppressed. In the end we will be judged in terms of love.

Leonardo Boff 

Part 197. Reading the bible.

An excellent article by Jim Palmer. I commend it. Much of his argument agrees with my opinions as expressed in this blog.

                   -  -               - -

When it comes to the Bible, the question is always going to be how one should interpret it. Unfortunately, there is more than one answer to this question depending on who you ask. Even before a single verse of the Bible is read, an argument will ensue about the proper way to interpret it. In seminary I had a class on biblical hermeneutics. We were mostly encouraged to apply a literal interpretation. 

The literal interpretation asserts that a biblical text is to be interpreted according to the “plain meaning” conveyed by its grammatical construction and historical context. The literal meaning is held to correspond to the intention of the authors. This type of hermeneutics is often associated with belief in the verbal inspiration of the Bible, according to which the individual words of the divine message were divinely chosen. 

There are other ways people have interpreted the Bible. In the history of biblical interpretation, there are four major types of hermeneutics: literal, moral, allegorical, and anagogical. Oddly enough, there is even debate and argument over how to define each of these four interpretive approaches. 

So, before a single verse in the Bible is read, there will be an argument about what interpretive approach should be used, followed by an argument about how these interpretive approaches should be understood and properly applied. That's a lot of arguing! 

The issue at hand is who or what determines a Bible verse's meaning? 

Exegesis and eisegesis are two conflicting approaches in Bible study. Exegesis is the exposition or explanation of a text based on a careful, objective analysis. The word exegesis literally means “to lead out of.” That means that the interpreter is led to his conclusions by following the text.

The opposite approach to Scripture is eisegesis, which is the interpretation of a passage based on a subjective, non-analytical reading. The word eisegesis literally means “to lead into,” which means the interpreter injects his own ideas into the text, making it mean whatever he wants.

Theology's little secret is the claim that "exegesis" is being done, when in fact it's always tainted by some "eisegesis". In other words, there is no objective interpretation of Scripture. All biblical interpretation is subjective. 

There are at least 14 Factors that influence how one interprets the Bible:

1. Your views regarding the inspiration of Scripture.

2. Whether you would favor a literal or figurative interpretation of any given passage.

3. Your knowledge and awareness of other “related” Scriptures dealing with the same issue, including the immediate context and the broader context of the entire body of Scripture.

4. Your knowledge and understanding of the background and motivation of the writer.

5. The way in which a given interpretation fits into your over-all theological belief system.

6. Your level of understanding of the original language in which the text was written.

7. The various interpretations and commentaries to which you have already been exposed.

8. The ways in which one processes information - a Western cerebral approach, an Eastern intuitive approach, and others. 

9. The degree to which you are willing to accept logical inconsistencies as part of your belief system.

10. Your willingness to change your views in the light of new information.

11. The degree to which you are satisfied with your current views.

12. The amount of time you are willing to devote to your theological study and inquiry.

13. The unwillingness to consider alternative interpretations that diverge from your religious tradition.

14. Your overall view of God that has been conditioned by many different life experiences and relationships.

Based on the above variables, does it surprise anyone that there are many different ways the Bible is interpreted? This is especially problematic because many people view the Bible as something to be "right" about.

Our best interpretations of the Bible are subjective. That's not a criticism. We just have to know this is the case. People start with their own subjective presuppositions about what the Bible is, such as: 

- the Bible was meant to present a coherent theology about God and is a piece of coherent doctrinal exposition

- the Bible is the inerrant, infallible and sole message/"Word" of God to the world

- the Bible is a blueprint for daily living 

People will often say, “My authority is the Bible.” It would be more accurate for them to say, “My authority is what they told me at church the Bible means.” That's not meant to be overly snarky. It's just the reality of it. There has never been a singular or unified interpretation of the Bible. 

One's theological understandings are shaped and formed by their religious sub-culture or tradition. Throughout history there have been varying Christian views on even the most fundamental doctrines associated with the Christian faith such as the divinity of Jesus, existence of hell, God as a supreme being, the doctrine of original sin, and the Trinity. The idea that there is an enduring core theology that is accepted as "Christian" is not true. What is "Biblical Christianity" to one person is not to another. 

Progressive theologians, as a countermeasure to a fundamentalist interpretation of the Bible, find a way to interpret every Bible verse through the lens of love or through the lens of their understanding of Jesus. Though they can't claim their approach is "right", I believe it can be argued that it produces a more redeeming result, which should not be taken lightly. 

Jesus was a sage and story-teller, and did not ordinarily take his point of departure from texts of Scripture. In his core sayings and parables, the Scriptures are conspicuously missing.

Neither did Jesus write anything, or instruct his apostles to record what he said or did. It was not Jesus who commissioned the writing of the New Testament. Instead, Jesus confronted the religious leaders, finding them guilty of what amounted to Bibliolatry – the glorification of a scared writing. 

One can take the Bible as a literary anthology—a collection of varied literary genres written by multiple authors over the span of many centuries. The Bible is an Epic, telling the saga of humankind. It speaks to the central themes of our existence, including life and death, good and evil, the nature of reality, meaning and purpose, the non-material or transcendent dimension, suffering and flourishing, love and hate, politics and religion. The saga includes both the ugly and beautiful things we do in the name of God. It’s a story that is still going strong.

Personally, I think the originality of the story the Bible tells makes it a fascinating and profound piece of literature. In the beginning God creates the universe, gives life and orders everything, gradually fades into the background, hands the keys over to a nobody in Palestine who cobbles together a small group of peasant followers, and single-handedly sparks a revolution against the institution of religion, which results in his execution.  

People view the Bible as absurd because they assume that the Biblical writers intended us to take sections like the creation story, Adam and Eve, the Fall, Noah's Ark, Jonah and the whale, etc., literally. My point is not that those ancient people told literal stories and we are now smart enough to take them symbolically, but that they told them symbolically and we are now dumb enough to take them literally. 

The Bible is based upon the construct of theism and anthropomorphism as its primary literary vehicle for expressing the reality of "God." Anthropomorphism is the attribution of human traits, emotions, or intentions to non-human entities. Theism views God as a sentient consciousness which witnesses, governs, judges, forgives, and outlives. 

Keep in mind, that the word "God" is a linguistic marker to identify an ultimate reality that cannot by definition be fully comprehended. Consider the possibility that the word and concept of "God" is a metaphor itself - that the construct of theism is symbolic of a higher power, governing force, creative energy, vitality or essence behind or infused into all existence.

But even given all of that, because of how the Bible was abused to damage many people spiritually and psychologically, it may never be a piece of literature one will be able to embrace meaningfully. That's okay too. 

The ultimate authority of one's life is not the Bible. The highest truth is not confined between the covers of a book. It is not something written by men and frozen in time. It is not from a source outside oneself. One's ultimate authority is the voice of truth within one's own innermost being.

Jim Palmer 

Part 196. Theory and Praxis.

It is my plan to dig deeper into the command of Jesus to love our neighbours as ourselves. A simple yet profound command, it is all-embracing, not fettered by exclusions, conditions, limitations or caveats.

When Jesus said

"Love thy Neighbour as Thyself"

there wasn't any fine print about who was not included.  

                                                  Anon

As one reads the synoptic gospels it becomes increasing clear that Jesus was challenging, and thereby a threat, to the stability of the establishment, a threat to religious, legal and political order. The occupying Romans probably viewed the challenge Jesus posed to the Jewish religion and law with studied indifference but they would not ignore any challenge to the delicate political balance between Rome and the leaders of the occupied nation. Isn't it amazing: a man promoting love of all should become the enemy of the establishment and be executed.  

In the following posts it is my intention to consider how the teaching of Jesus developed into a Christian theory of social justice and the ensuing praxis.

Part 195. A ramble (2)

To follow Jesus, to do his bidding, involves understanding and applying his teaching as set out in the synoptic gospels.  We need look no further. Jesus claimed to have fulfilled all the Law and the Prophets of what we now know as the Old Testament, so (with caveats), no need to dwell there.  Pauline theology need not detain us. No, our focus is on the Sermon on the Mount, the parables and other recorded words and actions ofJesus.

We need to exercise our critical faculties when reading the synoptic gospels. They were written well after the death of Jesus and are drawn from other documents and oral/narrative tradition. How reliable are the records of direct speech? Not very, no tape recorders, stenographers, shorthand writers to publish speech verbatim. The best we can hope for is the accuracy  of the meaning of the message, not the actual words used.

Then we may consider the context and motivation of Matthew, Mark and Luke. What is the relevance of the different content and emphasis of each gospel, to whom were they directed?  Does it matter?  Can we discern principles that are not constrained by context, ones as relevant today as they were then?  The answer of course is in the affirmative.  Whilst our focus should be on understanding the teaching enshrined in the synoptic gospels it is important to understand the Old Testament background referred or alluded to in the gospels.  Such reference should be used to enlighten our understanding of the principles enunciated in the gospels.  The Old Testament should not be used as a primary source to inform our behaviour as followers of Jesus.

Part 194. A ramble (1)

Contrary to what some of my critics assert I consider the bible to be of utmost importance as it records part of humanity's quest to understand the world and universe.  It is an ongoing quest and did not end in the first century AD. The bible is the work of humans, it is not the literal word of God, nor is it inspired by God. It is inspired by our searching and seeking to understand the cause and purpose of our existence. Our answer may well be that on the evidence, the engagement of reason, our belief leads us to the conclusion that indeed we have faith: that there is a god.

The author of Hebrews defines faith thus

Now faith is being sure of what we hope for and certain of what we do not see.  Hebrews 11:1 (NIV). 

The Message states it is the bible in contemporary language and gives this as the meaning of Hebrews 11:1  

The fundamental fact of existence is that this trust in God, this faith, is the firm foundation under everything that makes life worth living. It's our handle on what we can't see.

There is no one meaning of a passage of literature.  We read through the lens of our experiences, our opinions, our expectations which may be so ingrained we not realise they determine our conclusions as to the meaning of a passage. Why should we read scripture in a different way to other documents?  The short answer is we shouldn't.  We should bring our critical faculties to bear, not hide behind claims of biblical inerrancy.  Then there is the issue of literal or metaphorical reading. The issue of context adds to the list of variables. Beware the purveyors of claims that only their idea of the meaning of a passage of scripture is correct. Beware the gatekeepers of biblical 'truth'.