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 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 that 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, 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 and 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. 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 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 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 theology.

 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.

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 various authors' stories 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? Certainly not for better understanding.

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 ban 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 prevent all inclusive love  by insisting on discredited literalist interpretation. Love is not for censorship.

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.

Addendum.

The above was published in December 2022. In 2024 the Labour government announced its intention to propose legislation to ban conversion therapy.

Part 28. Full inclusion.

I hope my theological musings have been of some interest and maybe amusement or bemusement. As stated at the outset I hold to a simple theology. 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. The roots of the problem were  a failure to engage with the local community using appropriate methodology and  also failure to encourage real and not token community participation and ownership.

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?

Part 17. The Pursuit of Social Justice (3)

Campaigning for change.

Christians have been accused of interfering in politics. When Faith in the City was published some politicians rushed to advise the Church of England to 'stick to saving souls and leave the politics to us'.  In the UK this attitude is deeply ingrained and with it the assertion that faith is a private matter and should be kept there.

Christians are only too well aware of political failure as they seek to mitigate the effects of policies causing poverty, poor health services  poor education and the rest resulting in misery, oppression and deprivation. Being on the front line is it any wonder Christians challenge politicians to deal with the causes of deprivation and oppression. Campaigning, lobbying, call it what you will requires,  to be successful, specific skill sets with which some churches are uncomfortable.

In the Old Testament there is recognition of social and economic inequality and the need take action to tackle the issues and not merely mitigate the effects.

Leviticus 19: 9-15 contains the following:

"When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest.  Do not go over your vineyard a second time or pick up grapes that have fallen. Leave them for the poor and alien. Do not hold back the wages of a hired man overnight. Do not put a stumbling-block in front of the blind. Do not pervert justice; do not show partiality to the poor or favouritism to the great, but judge your neighbour fairly.

in Leviticus 1918 we read: love your neighbour as yourself.  This we have noted before is the second Great Commandment. The two Great Commandments fulfill all the Law and Prophets.

In Isaiah we read the following:

Seek justice, encourage the oppressed.  Defend the cause of the fatherless,  plead the case of the widow. (1:17)

Woe to those who make unjust laws, to those who issue oppressive decrees  to deprive the poor of their rights and withold justice from the oppressed of my people. (10:1-2)

With righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. (11:4)

I believe it is correct to state that the approach adopted in the Old Testament is not articulated so explicitly in the New Testament, but as noted before it is not entirely absent. One suggested reason for this is that as Rome was an occupying power little could be done to effect social and economic change.

I remind you that I am not a theologian and am putting forward my own personal opinions. I put forward the following idea for your consideration.

Jesus inaugurated the Kingdom of God on earth and in so doing challenged the religious leaders of his day. He had no desire to challenge the Roman authorities on economic and social issues as this might be perceived as the coming of the warrior-king Messiah, that clearly Jesus was not. Nevertheless  the call to action to free the oppressed and downtrodden is there to be acted upon by Christians as we seek to love our neighbour.

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Part 16. The Pursuit of Social Justice (2)

Demanding that the state should shoulder responsibility for direct support.

Pressure groups form to advocate and lobby for change. An organisation providing direct support may at the same time campaign for the burden to be lifted from them and become the responsibility of the State.  In other words there is a demand that there be a redistribution of resources. Given the demands made on public expenditure this will inevitably lead to conflict with government (and its agencies) and also with other organisations seeking public funding for their cause.

Faith groups often feel uncomfortable in confronting secular organisations and governments,  whether local or national.

Faith organisations may work with government in partnership. Usually government provides the finance and the organisation engages in the work. This poses a number of issues. A faith group may bid for a contract with government to deliver government services. Such an arrangement limits the independence of the faith organisation as not only is it bound by the terms of the contract, it may be pressured to make changes to its operations at the time of contract renewal.

The fear of interference as outlined above also applies when government agrees to fund in full or in part a faith based groups'  activities.  The same concerns apply to secular groups funded in full or in part by government. Faith and secular groups need to be clear that becoming reliant on external funding leaves them wide open to demands for change in the way they operate.  It is a dirty business.

Voluntary faith and secular organisations sometimes claim to be working in partnership with other organisations when in fact they are engaged in collaborative working. The distinction is important. Partnership entails rights and duties that may have legal consequences. Collaborative working is often expressed in terms of intentions that carry no legal force. Phrases such as 'best endeavours' and 'seek to' abound. The litmus test in collaborative working is how far do you trust your collaborator to deliver?

Faith based groups should seek to make collaborative working a positive reality. For too long there has been a silo mentality in which churches give the impression of being apart from the community rather than being outwards looking and part of the community.

All this is a far cry from biblical theology but it is a consequence of following the command to love your neighbour. Is it Practical Theology?

Final points.

In the UK faith groups must not use taxpayers money to fund activities which promote faith except as an incidental consequence arising from the activity being funded. 'Incidental' might include the location where the activity takes place or the personnel involved.

I have been an employee and a volunteer for faith based and secular organisations in the voluntary sector.  The relationship between the sector and public bodies can be rewarding but it would be foolhardy to seek to minimise the very real problems and tension that exist between them.

Part 15. The Pursuit of Social Justice (1)

Many strive for social justice for themselves, for others, for communities. The community may be based on geography or interest. I am aware of four ways by which this striving may occur.

1. Direct support for those in need.

2. Demanding that the State should shoulder responsibility for direct support.

3. Demanding the State introduce measures which obviate the need for support.

4. Salf-help, either alone or in concert.

Seeking social justice for the poor, the oppressed, the downtrodden, the victims of circumstance, bigotry or indifference is never easy.

How to engage in the pursuit  of social justice? In my limited experience it boils down to resources and organisational ability. Any group lacking a sufficiency of these two elements is doomed to struggle and eventually fail. Sadly too many people enter the labyrinthine world of  voluntary organisations, engage with bureaucracy, get chewed up and spat out. 

Direct support for those in need

Individuals may give directly to a person money, or goods, or time or their skill. Or they may give said  assistance to an organisation providing direct support. 

In the Book of Acts we read of communities of believers being together and holding everything in common. Selling their possessions and goods, they gave to anyone who had need. Acts 2:44-45 and 4:32-35. In Acts 11:27-30 the disciples in Antioch decided, each according to his ability, to provide help for the brothers living in Judea.

Marx in 1875 voiced the socialist mantra:

from each according to ability; to each according to need.

Similar sentiments had been expressed by French Christian socialists in the early 19th century.

The redistributive aspect of love your neighbour has influenced political and theological thinking way beyond its original context in Acts of mutual support within Christian communities.

In order to provide resources  for, and to engage, collectively  in 'ambulance' work requires a raft of skills. An organisation has to be created,  constitution agreed, financial control and funding mechanisms established,  often charity registration and many statutory requirements to adhere to. In the religious sphere some churches are equipped to undertake the work involved, many are not. Loving your neighbour can be very complicated.

 

Part 14. Latin America weighs in

Latin America is the cradle of Liberation Theology initiated in the 1960s within the Roman Catholic Church. The context is one of dictatorships or unstable democracies supporting economic and social systems which favoured the wealthy at the expense of the poor. There was extreme social and eonomic repression. The poor had no political voice, no economic clout and the Roman Catholic Church perceived at the very least as tolerating if not supporting the status quo.

Liberation Theology seeks to understand and reflect on the concerns of the oppressed by listening and responding with action in the political sphere and by direct action.

A key aspect of Liberation Theology is the recognition that that the oppressed themselves should articulate the message of Jesus in the light of their experience. Their ideas should not be directed or controlled by the Church.

Put another way: oppressed people should not sit back and meekly accept the dictats and interpretations of the Church. They should foster their own understanding and act upon it. They should be empowered. The gatekeepers should no longer dictate the message and the action.

Whilst Liberation Theology has its roots in the context of extreme social  political and economic oppression the principles can and have been applied in other contexts where a group perceives itself as being oppressed.  This includes feminist theology, black theology and issues surrounding sexual orientation.

Liberation Theology was criticised by the Roman Catholic Church as having its roots in Marxism although it proponents argued it was merely using the tools of Marxist analysis. 

In reponse to Liberation Theology the Roman Catholic Church has developed the concept of social justice. The Vatican has stated the following:

Jesus taught us that on the Day of Judgement God will ask what each of us did to help the poor and needy: "Amen, I say to you, whatever you did for one of the least brothers of mine, you did for me ".  This is reflected in the Church's  canon law, which states, "The Christian faithful are also obliged to promote social justice and, mindful of the precept of the Lord   to assist the poor from their own resources".

Through our words, prayers and deeds we must show solidarity with,   and compassion for, the poor. When instituting public policy we must always keep the "preferential option for the poor" at the forefront of our minds. The moral test of any society is how it treats its most vulnerable members.  The poor have the most urgent moral claim on the conscience of the nation. We are called to look at public policy decisions in terms of how they affect the poor.

Pope Benedict XVI has taught that "love for widows and orphans, prisoners  and the sick and needy of every kind  is as essential as the ministry of the sacraments and preaching of the Gospel ".  This preferential option for the poor and vulnerable includes all who are marginalised in our nation and beyond - unborn children  persons with disabilities,  the elderly and terminally ill, and victims of injustice and oppression.

How well do we as individuals and collectively  respond to what Jesus calls us to do? Do we stay in our bubbles of piety or go out and challenge the secular powers to act?  Do we stand with the victims of injustice and oppression and empower them?  The God of love is calling us....

Part 13. Social Responsibilty. Theological Musings.

A few rambling thoughts.  Probably disjointed, but then I make no claims to be a theologian, nor do I seek to influence anyone.  I declare my opinions openly. No wishy-washy ambiguities, no weasel words, no sitting on the fence. I am going to enjoy the journey into the theology of social responsibility. I hope you do.

My starting point is our old friend the second Great Commandment love your neighbour as yourself. We noted before that defining who my neighbour is may be construed broadly. My overall impression is of New Testament emphasis on individuals being supported (ambulance work) rather than structural change. In support of this I refer to the Parable of the Good Samaritan and also Matthew 25:31-46.  Both emphasise the duty on Christians to give freely assistance to those in need. Love in action.

Does this mean Christians do not have a responsibility to confront social injustice and the misery resulting from it? Far from it.  In an earlier post I noted that Jesus stated that all the Law and Prophets hang on these two commandments.  Passages in Isaiah expressly refer to social injustice and the wording of the Beatitudes (Matthew 5: 1-12) and passages in Luke's Gospel point to a Christian responsibility to press for change to end social injustice. In future parts I shall consider this in more detail and also the impact of Liberation Theology with particular reference to the Roman Catholic Church.

Part 12. JK Galbraith. The Underclass.

JK Galbraith published two works which had a major influence on my thinking. One is entitled The Affluent Society. The other is The Culture Of Contentment.  Each is a critique of the USA economic, social and political system but the message it contains applies equally to developed democratic capitalist nations (and others like China).

Galbraith identifies in capitalist societies the existence of what he names  an underclass. This underclass is poorly educated, lives in bad housing, is in badly paid jobs or unemployed, prone to ill-health and the communities they live in  have poor infrastructure and support services. Set against this there is a contented class in well paid jobs, access to the best medical and educational provision  living in good housing and enjoying a congenial working environment.

The contented class rely on the work undertaken by the underclass to maintain their lifestyle. The contented class is electorally strong and politicians are keen for their votes.  The consequence is that the contented class has its hands on the levers of government. As a result governments will seek to protect the contented class and not raise taxes to fund better living conditions for the underclass nor remedy the eroding of infrastructure and support services for those living in deprived communities.

Galbraith conclues that the USA has the resources to tackle the issues he describes, it lacks the political will to resolve them.

Part 11. Social Responsibility and The Salvation Army

The Salvation Army originated as an offshoot of Methodism and initially was active in East London. It has grown to be an international organisation. Its main focus is bringing individuals to seek forgiveness of sins and acceptance, through grace, of Jesus Christ as Lord and Saviour. Its major activity is to bring sustenance to the most needy in society and show God's love for them. It is engaged in what the authors of Faith in the City describe as ambulance work.

The work of The Salvation Army is well recognised by the UK population to the extent that there are those who believe it is an organisation engaged in good works and not a religious organisation.

One of the reasons I became an Adherent was my admiration of the work in the UK being undertaken by The Salvation Army with individuals in communities often suffering from multiple deprivation. An issue the Army faces is that it is not in a position to provide services in all the places they are needed. Also in some areas corps do not have the capacity to engage and this has led to a new way of working called Fresh Expressions. 

In the current economic climate of rampant inflation and cuts in public services the Army is sorely pressed to deal with the needs of individuals and the pressure placed on it as statutory support services are overwhelmed.

This is a consequence in part of years of failure by central and local government to tackle in depth the causes of deprivation. In my experience The Salvation Army has been slow to criticise, to demand change and propose remedies in concerted programmes of campaigning. However that is not to diminish the work it does undertake.

Next: JK Galbraith and the Underclass

Part 10. Social Responsibility: Theology and Engagement.

in 1996 I was elected to my local borough council. The council appointed me as its representative to the local Churches' Social Responsibility Group, an inter denominational body and a registered charity independent of any organisation.

Thus began my interest and involvement in social responsibility issues in a faith context.  In time I became secretary, then chairman and finally a part-time paid project developer. 

Underpinning my engagement was the belief that Christians are commanded to love our neighbour. How does this relate to social responsibility? What is the theology? What does it mean in terms of action?

My starting point was a Church of England report published in 1985 entitled Faith in the City. Sadly the disturbing evidence it presented of life for many in major cities has not changed significantly in the years that followed. Injustice, poverty, bad housing, poor education, inadequate medical facilities et al still feature in areas of deprivation and are not limited to cities. Pockets of deprivation exist in many urban and rural areas.

Other influences on my opinions have been the works of the economist JK Galbraith, the work of The Salvation Army and the impact of Liberation Theology on the Roman Catholic Church.

When I read Faith in the City one paragraph (3.7) reflected my own experience then and now.

Yet while many members of the Church of England have generally found it more congenial to express their discipleship by helping individual victims of misfortune or oppression, fewer are willing to rectify injustices in the structures of society. There is a number of reasons for this preference for 'ambulance work'. No-one minds being cast in the role of protector and helper of the weak and powerless: there is no threat here to one's superior position of free decision. But to be a protagonist of social change may involve challenging those in power and risking the loss of one's own power. Helping a victim or sufferer seldom involves conflict; working for structural change can hardly avoid it. Direct personal assistance to an individual may seem relatively straightforward, uncontroversial and rewarding, involvement in social issues implies choosing between complicated alternatives and accepting compromises which seem remote from any moral position. We have little tradition of initiating conflict and coping with it creatively. We are not at home in the tough  secular milieu of social and political activism.

Before considering this passage it is my plan to consider other influences on me. In the next part: The Salvation Army.

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Part 9. The Parable of the Good Samaritan

The Parable of the Good Samaritan (Luke 10:25-37) begins by stating the two Great Commandments, both taken from the Old Testament. The remainder of the parable is an illustration of the second Great Commandment in action.

A number of conclusions may be drawn from the passage.  I make no claim to any original thought in this regard.

The first of the Great Commandments comes from Deuteronomy 6:5, the second from Leviticus 19:18. Jesus tells us that obeying the two commandments will confer on us eternal life.  It may be noted that Jesus states  that these are the only provisions of the Law it is necessary for us to follow for eternal life. Therefore we may regard the rest of the Law as irrelevant to salvation?  I believe so.   

As we have noted before the Great Commandments are statements of principles encompassing all the Law and the Prophets.

In the parable we have the stark contrast between the  behaviour of the priest and the  Levite and that of the Samaritan. The Samaritan shows selfless love and sacrifice. The priest and Levite show no love at all  considering themselves bound by the Law and its interpretation.

Elsewhere in the gospels we have Jesus railing against the inadequacies of the teachers of the Law and the Pharisees in applying the Law. Thus in Luke 6:1-11 Jesus says at v.9, addressing the Pharisees and the teachers of the Law:

I ask you which is lawful on the Sabbath: to do good or to do evil, to save life or destroy it?

Thus the Levite, the priest, the teachers of the Law and the Pharisees are all accused of misapplication of the Law, of using it to stop actions based on concern,  love and practical assistance for fellow humans.

Today we should not interpret the Old Testament  in order to deny full inclusion. It is the old covenant and for Christians has been replaced  by the new. I recognise that for the followers of Judaism what Christians call the Old Testament is still very much alive. As Christians we should recognise that our faith is an independent faith and not a sect of Judaism, indeed Paaul  claimed it was its fulfillment. This was the battle fought by Paul. We should let go the chains which seek to tie us to the old covenant.

Future posts will consider christianity and social responsibility .

Part 8. The Gospel of Love.

Jesus tells us to love  your neighbour as yourself. Matthew 22:39

What could be easier to understand and apply? Its meaning is plain. it is not limited by exclusions, conditions or restrictions. It tells of God's all-embracing love for all humanity. It speaks to us of oneness in a fractured world. And yet......on the issue of inclusion it generates discord between Christians. It generates pain and hurt. How can it be that we have this sad and damaging state of affairs?

Let's start by considering the concept of neighbour.  Who is my neighbour?  Fertile ground for imposing restrictions.  Clearly people we live close to are our neighbours. We have near neighbours and people who live in our neighbourhood. But what about people who live five, or ten or twenty miles way? Stretching things somewhat?

But help is at hand.  

A case in British law is Donoghue v Stevenson 1932 (British as it was on appeal from a Scottish Court but also set a precedent in English law.). The facts of the case needn't concern us but the grounds of the decision do. Lord Atkin delivered the main judgment. In this he stated the Neighbour Principle. This holds that a defendant must avoid acts or omissions which will foreseably harm persons who are so closely and directly affected by his acts or omissions that he ought to have them in mind as being so affected.

For our purposes we should note that there is no geographical limitation nor do the persons involved have to know each other for them to be our neighbour.

An important aspect of the case is that the court considered a number of earlier cases and from them came up with a new principle which superceded the earlier cases

Put it another way. When I bake a cake I take the ingredients and turn them into something new. The ingredients have been changed and no longer exist in the form they were before mixing and baking.

Jesus tells us that all the Law and Prophets hang on these two commandments. Matthew 22;40  the new covenant principle has superceded the old covenant rules and we are guided by the new principle. The new is limitless, enabling, inclusive and based on love. This is the good news. 

A further consideration. We should not read Paul's letters and to seek to limit or restrict the principles set out by Jesus. Jesus speaks to all humanity  Paul's letters were addressed to specific churches in  specific contexts.

Bible literalists and fundamentalists will decry all this. So be it. 

In Part 9 we look at the Parable of the Good Samaritan.

Part 7. It's all about love.

Those of us of a certain age remember The Beatles bursting on the music scene. (I preferred The Rolling Stones.) Memorable lyrics but none more so than love is all you need, all you need is love.

As we saw in Part 1 love is the basis of the two Great Commandents,  summarised by The Salvation Army as love God, love others. 

It all sounds so simple and it is. However the principle that we must love our neighbour has been swamped by arguments for and against inclusion.  The battleground is mostly but not exclusively over  full inclusion of LGBTQ+ people in faith organisations. In some faith groups there is partial inclusion but also restrictions to stop progress to positions of leadership, or even membership: but you are welcome to turn up and contribute to the collection.

Refusal to agree to full inclusion of LGBTQ+ individuals is based on  a mixture of dodgy theology, scientific ignorance and prejudice. Faith groups engaging in exclusion should be ashamed. Hardly seems to be love  in action. 

I support campaigns for full inclusion in faith groups and specifically in The Salvation Army to which I belong as an Adherent. I do not intend to present a balanced opinion on the theological grounds for full inclusion or full or partial exclusion. My thoughts are directed entirely to the promotion of full inclusion and the scriptural basis for so doing.  I trust this expresses my opinion in clear  simple and unequivocal language. Nailing the rainbow to the mast.

(I should make it clear that I agree with the view that Luke's Gospel is, as the Roman Catholic Church puts it: a positive option for the poor. Inclusion is for all and as well as LGBTQ+ individuals includes those on the margins of society as a consequence of poverty, homelessness, relationship breakdown, alcoholism, drug dependency, physical abuse, gambling etc.)

So, to the second Great Commandment. I wish to keep each of my jottings short. Therefore I shall consider the subject in Part 8.

Part 6. Studying the motor car...and the bible.

I say motor car, you think and say? Ford, Renault, racing car , 4x4, your first car etc. Two words evoking quite different responses, all of which may be different to what I think. Communication has inherent ambiguity. Should a person make a statement that something is clear or obvious it may be to that person but should we accept their interpretation or consider alternative meanings?

How do we interpret words such as justice,  inclusion,  love, hope, faith?  The reality surely is that we see words through the perspective of our experiences, prejudices and preferences and not by someone telling us what they mean. Beware the gatekeepers who seek to control our thoughts. Be free to hold your own opinion. Look up Liberation Theology on your search engine

Back to the car. A few observations:

1. Some people study how the car operates: what the component are, how they are put together, how they work and how they are serviced and repaired. Some may concentrate on mechanical components, others on bodywork.

2. For some people what is under the bonnet is a mystery. They are interested only in how the car is driven and understanding the rules relating to driving on the public highway.

3. For some people what is important is to study the impact of the car on our individual lifestyle. What purpose does it serve? What does it enable us to do that otherwise would not be possible or very difficult to achieve? The car may have extended the geographical area in which we can work, made it easier to attend events, visit relatives, go touring etc.etc.

4. For some people the area of study is to determine the impact the car has had and will have in the future. Out-of-town retail parks, multistorey car parks, motorways are physical manifestations but the car has a much wider individual, social,  public and environmental impact on how we live and plan for the future. How has the car changed society and what will be its influence in the future?

Note that the four categories are not mutually exclusive and there other ways of studying the motor car. For example:the history of the development of the car.

Instead of motor car think bible. How do you approach reading the bible? 

Part 5. Reading the bible.

Hello. Still with me! You must be a glutton for punishment. Before I launch into consideration of the synoptic gospels and particularly the Great Commandments a few disjointed thoughts on the minefield of biblical interpretation.

There is no uniform or agreed method on how to read scripture. Acres of verbiage are devoted to the subject in books and on the Internet. 

Some methods: (note that I am not presenting an exhaustive list nor am I presenting details of each approach. This is simply raising issues. I refrain from jargon such as exegesis and hermeneutics.)

1. The bible is God given, is infallible, inerrant and should be read literally.

2. The bible is God inspired and open to interpretation.

3. The bible should be understood in its historical context.

4. The bible should be read to discern unchanging principles.

5. The bible is written by individuals inspired to record their understanding of God.

One problem is how do we know what the author of a text means? For example one school of thought suggests that when we read a text it means what the reader thinks it means. The text takes on meaning Independent of the author.

In the UK when judges are asked to interpret a statute it's not permissible for them to consult Hansard (verbatim reports of proceedings) to determine what the words mean. The meaning ascribed to the words in Parliament is irrelevant. The meaning has be gleaned from the words themselves. Is the bible to be read in like manner?

Another issue is that the gospels were written many years after Jesus was on earth. Paul's letters predate the gospels. It is probable that the words of the synoptic gospels in particular are the result of committing an oral tradition to writing. How can we be certain that the words and their meaning have not changed during the course of transmission?

Another thought. I cannot remember verbatim words uttered by another person. I remember the ideas the words are intended to convey but in so doing there is the risk that I might add my own 'spin'.

Problems arise with a literal approach based on the premis that the bible is God's infallible word. How are contradictions and inconsistences to be explained? Which version of the bible do we use as our source?

So I tiptoe away from the subject. 

Part 4. Reading the Bible.

Reading the Bible.  Easy, start at Genesis and finish with Revelation.  End result? You might in turn  have been excited, bored, curious, exasperated, confused and probably thinking the author of Revelation had been on magic mushrooms. What is the sum total of the experience? Put off religion for life, wishing to understand more, deeply moved and desiring to have faith or something else?

Where to turn to next? A trip to the library, bookshop, the internet or a visit to a church to attend a service? All are problematic. There is a vast range of books about the Bible, some clear and concise,  others long and opaque. It can be  bewildering.  The internet is awash with posts and equally confusing. So,   attend a church service and hopefully find someone to talk to.

Which church to attend? So much choice. Probably best to try a number of churches. Not only do churches differ considerably in the way services are conducted but also in their theology. It may be that geography and transport determine your choice.  Some churches have congregations drawn from wide areas, others from the immediate locality. Once you have lit upon a church you find congenial how much do you learn about faith from sermons or Bible studies?

Does all this look daunting? It can be. My advice is: take your time.

Having considered the pitfalls and traps how does a person move forward positively? May l suggest you acquire two volumes: a study Bible which is a bible with explanatory notes and secondly The Messenger written in colloquial English.

My first port of call would be Mark's Gospel followed by Matthew and then Luke, the synoptic gospels as they tell of the life and message of Jesus. There is much similarity in the three gospels but they are by no means identical. Together they provide an excellent introduction to what is means to be a Christian. Or a follower of Jesus?

A simple faith or a simplistic theology? Part 3

This is the final part of my brief introduction to how  I perceive the Bible. It is my ramblings and I make no claim to authority.  I suggest all readers of scripture should concentrate on the text and context and not unthinkingly parrot uncritically the opinions of theologians and preachers.

So far I have considered the Old Testament to be open to different interpretations and that the Christian interpretation has been read back into it. The Old Testament cannot be read as pointing to Jesus to the exclusion of all other interpretations.

I have noted the centrality of the two Great Commandments to our understanding of Jesus. Now I move on to looking At the work of Paul as outlined in the Book of Acts and Paul's letters.

 Paul emphasises the divine nature of Jesus. Jesus is the Christ.  Paul makes it clear that being a Christian (note the term postdates Paul) is a complete break from Judaism. It is a separate faith and does not require adherence to any of the customs, practices or laws of the Old Testament or Judaism. In keeping with the second Great Commandment it is open to all, Jews and Gentiles, men and women.

Paul's letters were to individual churches and contain a mixture of encouragement, admonishment, advice and education. However I believe it is a mistake to elevate Paul's statements to one of equal status to those of Jesus. In my opinion where there is tension between the views of Paul and Jesus the latter must prevail always.

We must uderstand the context of Paul's letters. His audience was the church to which a letter was addressed and therefore should be read in that context and also with due regard to the societies of his time. Thus slavery and the inferior status of women is not condemned as it is today. We read Paul accordingly and not literally (although some churches do not recognise the equality of women).

In these short pieces I have attempted to state very briefly what I consider to be a biblical interpretation that is easy to understand and to outline a theology that places the emphasis on the centrality of Jesus. We must escape from the albatross of bible literalism which can and does distort the meaning of Jesus by its insistence that all the Old and New Testament is of equal importance and unerringly true. It isn't. There has to be discernment.

A simple faith or a simplistic theology? Part 2

You made it to the end of my initial post? Commiserations.  As promised, I shall consider the relationship between the Old and New Testaments and in particular how Christianity has approached the Old Testament.

 The subject is a minefield. There are competing and compelling claims made by theology scholars.  It is safe to say that no one opinion is 'right".  You dear reader must reach your own conclusion as I have mine. 

One body of thinking asserts the Old Testament is aimed at the New Testament and that Judaism's claims to the Old Testament are swept away by Christian claims. The theologian Bultmann claims the Old Testament is a history of failure.  

A contrary opinion (with which I agree) is that of Brueggemann. He states:

Such a way of presenting the Old Testament proceeds as if the community of Judaism was only an interim community which existed until the New Testament and then withered into non-existence and insignificance.

Christians read back into the Old Testament from the standpoint of the New Testament to claim it is a pointer to Jesus. However the Old Testament does not clearly point solely to Jesus. 

Taken on its own the Old Testament may be interpreted in different ways, one of which is the Christian interpretation looking back into it for scriptural evidence for Jesus.  Put bluntly Christianity has hijacked the Old Testament for its own ends. Judaism however continues to use the Old Testament by  different names.

As I have indicated this is a complicated subject which I do not consider I can do justice to. For my part I think it is unnecessary to delve into the Old Testament to understand and act upon the message of Jesus.  This is not to say I consider the Old Testament to be unimportant.  On the contrary, for Judaism it is of central importance. It is Christianity's misguided arrogance which seeks to  assert its superiority through a misunderstanding of the Old Testament.

Part 1. A simple faith or a simplistic theology?

Looking for something new or a pearl of profound wisdom? You won't find either here. Instead my incoherent rambling is on public display.  You have been warned!

Many years ago I read the bible from beginning to end. I was struck by the tedium of much of the Old Testament and couldn't work out why Paul's letters carried the same weight as the synoptic gospels (Matthew, Mark and Luke). I did not understand why Christianity, which is based on the person (nature), life and sayings of Jesus, should require us to understand the Old Testament or why the writings of Paul are granted equal status or even preference by some interpreters of scripture.

In the intervening years I like to think I have made some sense of the bible but I regret to inform you dear reader, assuming you are still with me, that the conclusions I have reached might be unpalatable and  dismissed as simplistic, misguided or plain stupid. So be it.

My starting point is the two Great Commandments expressed by Jesus and set out in all the synoptic gospels.  He states two principles which are the basis of the Christian faith. Christians are to love God and love others.  Two principles with profound meaning stated with clarity and simplicity.

The two Great Commandments are to be found in Matthew 22:37-40

Love the Lord with all your heart and with all your soul and all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbour as yourself. All the Law and the Prophets hang on these two commandments.

See also: Mark 12:30-31 and Luke 10:27.

At this juncture I invite you to consider two passages.

In Luke 4 we read of Jesus in the synagogue  reading from Isaiah 61.

The  Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favour.

Luke tells us that Jesus then said:

Today, this scripture is fulfilled in your hearing.

The second passage is Matthew 5:17

Do not think I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them.

I  conclude from these passages that Jesus, in setting out the two Great Commandments, has incorporated within them all of the Old Testament. We should be guided first and foremost by the two principles based on love rather than specific rules. Rules are limiting, principles are broad. Living by the principles Jesus commands us to follow challenges us in all areas of life, rather than regulating some of our life to follow specific rules. In other words the Great Commandments are all-embracing and not a set of rules applicable only part of our lives.

Should you agree with my interpretation it will be clear that love extends to all people. All-embracing love does not exclude. The Law did exclude and this is brought out in Luke where we read the Parable of the Good Samaritan. Jesus frees us to love all equally: rich  poor, male, female, straight, gay, old, young.  You get the picture. We need to be inclusive and positive in loving our neighbour, not exclusive and negative.

I know only too well that this approach does not meet with universal acclaim. Indeed there is virulent opposition mostly from bible literalists who cannot or will not see beyond words to the ideas or concepts they convey.  

There is of course a lot more to be said on this and the above is just a brief outline and stated simply but not I hope simplistically. 

I plan to write on this topic in greater detail and also on the way Christians regard the Old Testament. A minefield. 

Wilmot's Alley

Many years ago I played crown green bowls on a green behind the Highfield Hotel. I was not a member of the club but occasional players were welcome in the afternoon for a small charge usually of a liquid nature.

We played always in pairs. A roving biased jack meant that green knowledge was paramount. Some players sought to mitigate the effect of the crown by playing down the sides . One such player was Wilmot who favoured one side in particular. He was comfortable going either straight or round-pegging.  He was deadly and even if his partner was useless could be relied on to win an end.

Unfortunately for Wilmot he was unable to send a bowl across the green. Should his opponents be lucky and win an end the next jack would be sent as far away from the mat as possible. Wilmcote would then immediately pick up his woods and walk off!'

Twerps at Large

The new administration at Tunbridge Wells Borough Council has rather pomously named itself "The Borough Partnership ". It consists of Liberal Democrat, Tunbridge Wells Alliance and Labour councillors and an Independent from Paddock Wood. In order to accommodate this motley crew the Cabinet has increased in size. More pigs at the trough.

So far we have been regaled with dubious claims concerning the council's finances and now we have the farce of plans to introduce or raise car parking fees without any consultation.  The resulting public storm of protest has ensured the proposals will be put out to public consultation - a classic case of closing the stable door after the horse  has bolted.

What a shambles.  The Borough Partnership started with much public goodwill after years of Tory drift but even the Tories could not have anticipated the speed with which the Partnership has dissipated its support.

Not a good start

The Liberal Democrats is the party with the largest number of councillors on Tunbridge Wells Borough Council but is well short of a majority.

The Lib Dems need the support of the Alliance if it wishes to form a stable administration.  A deal with Labour and the three independents is another option.  

The Lib Dem leader states negotiations are being held with other parties.  The leader of the Alliance states there has been no approach from the Lib Dems.  Not a good start.  Hardly inspires confidence 

Local Elections Tunbridge Wells

The anticipated results came to pass although there were one or two surprises. In Paddock Wood Ray Moon won a seat for Labour.  He has been contesting seats for many years and no-one should begrudge him his victory.

Elsewhere the results were much as expected. The Green Party did well in Broadwater. The seat was won by the Liberal Democrats, the retiring mayor coming a poor third for the Conservatives.

We have a hung council (I prefer this to the stupid Lib Dem balanced council). The Liberal Democrats have 16 out of the 48 seats. Although Labour will make a lot of noise the significant issue is how the Liberal Democrats and the Alliance relate.

The Death of Local Government

Groucho Marx said:

 Politics is the art of looking for trouble, finding it everywhere, diagnosing it incorrectly and applying the wrong remedies.

He was right and his sage words apply to both local and national politicians and the plethora of civil servants and other public service managers advising them.

Over the years central government has re-organised many times the health service, education and local government and to what good or benefit?  Precious little, if any. Indeed they exemplify Hutber's Law: Improvement means deterioration.  

Look at local government as an example of Hutber's Law.  The current organisation is a mess and has led to such nonsense as Liverpool having three mayors: Lord Mayor, Mayor and Metro Mayor.

Rumour in Whitehall is that arch-meddler Michael Gove is about to embark on a further round of local government 'reform' as part of the 'levelling-up' agenda. Local authorities at district level will be merged, county councils abolished, the number of councillors halved and all authorities run on the mayor and cabinet model.

The consequences will be that fewer people will make decisions locally, central government will tighten its grip on local authorities even further and local democracy will wither.