Part 132. Uganda

When european states colonised Africa it was divided into colonies the boundaries of which had no regard for the geographic distribution of the indigenous tribes. When independence was gained it was followed in some states by tribal warfare. Nigeria springs to mind. It was reminiscent of the carnage following partition of India, although the latter had its basis in religion.  In Africa politics, religion, genocide, apartheid and external influences have all played a role in feeding civil unrest and military intervention.

Uganda has form when it comes to attacking minorities.  Idi Amin forced thousands of Asians, mostly immigrants from India, to leave. Now the Ugandan state is coming after homosexuals, criminalising them and attaching prison sentences and the death penalty as punishment.

The reaction of Christian churches has been abject. The Anglican church in Uganda is broadly in favour of criminalising homosexuality and is planning to offer what in effect will be conversion therapy. Where is the denunciation from the Anglican Communion? Not a sign. The Salvation Army has a Uganda Territory. What representations are the Army's international leaders making? Deafening silence? I have not noted any sign of condemnation from the Roman Catholic Church.  

Overall the reaction of the churches is deplorable.  Theology has real consequences. Bible literalist fundamentalists such as the GAFCON crowd, amongst others, have a lot to answer for.

Part 131. Support cooperatives (3)

A declaration of interest. I have promoted credit unions for many years, engaging with housing associations, local government, churches, community groups and secular charities. 

Credit unions are cooperatives, one member one vote organisations. A person investing £5.00 has the same voting rights as a person investing £1,000.00. One important feature of Credit unions is a willingness to consider on a case by case basis lending to individuals with a poor credit history. However much more needs to be done to reach individuals at risk of, or having been, ensnared by loansharks charging astronomical interest rates.

As Christians we can assist credit unions by saving with them. Deposits are protected in like manner to bank and building society deposits. The more that is saved enables a credit union to expand its lending. We can encourage individuals in need of financial help to apply to credit unions and support applications.

Credit unions and churches are parts of the infrastructure of support for people suffering poverty, deprivation and marginalisation. They should work in collaboration with each other.

Part 130. Support cooperatives (2)

Cooperatives are owned and controlled by its members. Each member has one vote. They are democratic organisations. Not like many churches.

The Salvation Army does not have elections except for its General who is elected by territorial leaders. It is run like an army with a top-down structure.

The Church of England has a limited democratic structure.  There are elections, not all open to every member, for parochial church councils, churchwardens, deanery and diocesan synods and General Synod. The bishops in General Synod can block motions. Archbishops, bishops and cathedral deans are appointed by the Sovereign on the recommendation of the Prime Minister. Control is vested in the top hierarchy.

Many self-standng free churches are controlled by Elders who appoint new Elders.

Doubtless there are denominations with sound democratic credentials and some which are not.  The important point is that formal structures do not reflect always the reality of the functional operation of power and control. Cooperatives have democratic control  'wired in' and this is sadly lacking in many churches where power rests with the gatekeepers. Christians should support cooperatives,  learn about democratic processes and seek to have them applied by their own churches.

Part 129. Support cooperatives (1)

I am of the opinion that Christians should support cooperatives and I intend to explain why in this and future posts.  Cooperatives exist in a number of settings  so it may be helpful to start with a definition. The International Cooperative Aliance (ICA) defines a cooperative as:

an autonomous association of persons united voluntarily to meet their common economic, social and cultural needs and aspirations through a jointly owned and democratically controlled enterprise. 

The ICA states cooperatives values are based on values of self-help, self-responsibility, democracy, equality, equity and solidarity. In the tradition of their founders, cooperative members believe in the ethical values of honesty, openness  social responsibility and caring for others.

The ICA states cooperatives are open to all persons able to use their services and willing to accept the responsibilities of membership, without gender,  social, racial or religious discrimination.

All sentiments to be applauded, but are they descriptions of the reality? Probably not.

Part 128. Conversion therapy legislation.

The United Kingdom government is expected to publish shortly a Bill designed to ban conversion therapy. Not before time.  There has been much delay in reaching this stage: the reason for the delay is unclear. There is concern that the Bill will not make provision for an outright ban but that there will be exceptions or  loopholes enabling the therapy to continue.

Pressure groups on both sides of the argument are geared up for promoting and campaigning for their respective views.  The pro-conversion lobby has major players in The Christian Institute and some evangelical Christian bodies. The pro lobby argues that conversion and homosexuality are purely matters of choice, are sinful and should be opposed on supposedly scriptural grounds. Tosh.

The anti-conversion lobby  primarily led by Stonewall, wishes to see no exceptions to an outright ban.

The worry is that Parliament may support exceptions based on religious conscience. The underlying scriptural support for permitting conversion therapy to continue is based on an outdated, literalist and fundamentalist understanding of the Christian faith. It is legalistic and far removed from Jesus's concept of love all. It is based also on a wilful disregard of science.  There is clear evidence that sexual orientation is not a matter of personal preference but is physiological.

It will soon be time to contact MPs to ask they support a complete ban and not support half-baked exemptions.

Part 127. Poverty in London

Travel across London and you will come upon areas of ostentatious wealth and neighbourhoods of multiple deprivation, the latter characterised by poverty, poor health, unemployment, awful housing, low grade criminality amongst other depressing features. It was ever thus. Read Charles Dickens novels to gain an understanding of life in the slums of Victorian London. Slums were to be found in major cities in the UK and sadly the new builds of the 1960s, whether in inner cities or outer suburbs, have failed to dispel the  ghettos of multiple deprivation. Society has failed people living in these areas. As Galbraith stated society has the means to tackle the issues but refuses to act.

The Salvation Army was founded in East London. Anglo-Catholic churches became active in areas of deprivation as has the London City Mission.  But all they can provide is direct support to a few of those suffering poverty, neglect or discrimination. They lack the resources to do more. It is a disgrace that voluntary organisations have to provide foodbanks, soup kitchens, warm areas, clothing exchanges and the like.  

I have not noted any political party espouse as a priority the cause of those living in areas of multiple deprivation.  Faith groups and individuals must fill the void, must stand up and campaign for policies to eradicate the factors underpinning deprivation, poverty and marginalisation. Jesus calls upon us to love our neighbour and help those in need.

Part 126. The new General. What now?

The election of Lyndon Buckingham as the next General of The Salvation Army is to be welcomed.  Only time will tell if the hope so many have for reform will become reality under his leadership. Keeping the Army united worldwide is a major challenge and it may be that granting increased autonomy to territories is the answer.

The next General takes up his post in August 2023. A key early decision for him is to decide who is to replace him as Chief of Staff, a post of great importance as the holder is number two in the Army.  

Part 125. The Salvation Army High Council. The new General.

Looking at the runners in the New General Stakes I make the current Chief of Staff the firm favourite and the USA candidate a strong second favourite.  The candidates from Latin America and Pakistan are outsiders but I would expect the latter to do better than the former.  Of course races and elections often do not produce results in line with expectation.

Later today we should have the result declared and then I shall continue to write this post.

So, the favourite won. Hopefully this will lead in time to a reevaluation of the exclusion of individuals from officership on the basis of sexual orientation. However only very very cautious optimism that there will be change in at least some territories.

Part 124. Getting stuck in, Sally Army style.

I have been most impressed by the engagement of The Salvation Army with communities and organisations in Brighton, Faversham and Sheerness. Doubtless there is good engagement in many places but the three I mention are the ones of which I am most aware.

Brighton has a dynamic officer who promotes full inclusion and has reached out to other organisations to promote social justice. Being seen, having a telling presence, making a contribution to the deliberations of local agencies and authorities is essential in campaigning for social justice.

Faversham and Sheerness are examples of Fresh Expressions whereby a new approach to the work of TSA is being undertaken. In both instances it involves working collaboratively with other organisations, particularly to serve individuals in need.  Sheerness promoted the use of a bus to extend its services across the Isle of Sheppey.  In Faversham a new centre is being developed in a former bank. Exciting times pointing to a better future for the Army.

Part 123. Social Justice Champions. Another Update.

Territorial HQ has been in contact with my local corps commanding officers and a meeting between us will be held in early June. According to the corps' officers the appointment of Social Justice Champions is a matter for local corps councils.  This is not stated on TSA website which does state however that HQ will process applications.  TSA bureaucracy is very slow. I applied on 4th April!

Part 122. Social Justice Champions update

My interest in becoming  Salvation Army Social Justice Champion has taken a step forward. A Public Affairs Officer at HQ has flagged up my interest with the commanding officers of the corps I attend and they will be contacting me.

Part 121. Join the club?

Thinking of joining a club? Use due diligence to understand the club's rules. You may have cause to regret not doing so when an issue arises.  Just as important is understanding who are the guardians of the rules and how they apply them. Of course you may discover the rules do not permit you to join or participate as much as you might wish.

Churches have rules, regulations, dogmas  doctrines, customs, traditions, processes and procedures all aimed at directing, circumscribing, promoting or discouraging behaviour.  There has to be order and discipline. All legalistic and introspective.

Jesus had  a different approach: Love God, love all and follow him.

Part 120. High Council

Before the end of this month The Salvation Army High Council will have elected a new General. The new General will have serious issues to consider, decisions on which will have a major impact on the future direction of the Army. In some parts of the world the good news is that membership is growing. Set against this are territories where membership is in decline, officer recruitment is abysmal and corps are closing. Arresting this decline, never mind reversing it, has to be the key priority for the next General.

An allied issue is that of how inclusive the Army is. Whilst it welcomes all, opportunities for advancement may be denied on the basis of sexual orientation. Same sex partners and same sex marriage are bars to officership. Will the Army change its stance and its theology and doctrine? I sense in some territories a desire for change.  The problem is that opposition to change will come from the major financial generator, the USA, and from territories experiencing growth.

The Army is a force for good, helping and campaigning for the poor, discriminated and marginalised. Yet on issues of sexual orientation it is stuck in an outdated theological and doctrinal mindset.

I don't believe the next General will be handed a poisoned chalice, rather a conundrum, to which there is no clear solution, of how to avoid splitting up an international organisation.

Part 119. Don't shoot The Messenger

Have you read The Messenger? An interesting book, it is not a bible translation. Rather it is seeking to explain, through paraphrasing in plain English, the concepts and commentaries of biblical authors.  It is anathema to those who seek to interpret scripture literally and/or as the inerrant God-given word.

An example. In the NIV translation we read Hebrews11.1 thus:

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

The Messenger has it thus:

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.

Refreshing, or what?

Part 118. A signal or an error?

The United Kingdom & Ireland Territory Salvation Army Facebook page has an item containing a video about what motivated a person to become an officer cadet. The person in question is wearing an Army jacket and on it is a badge worn by people who support full inclusion. Was publishing this on an official Army social media site an error, or is the Territory sending out a signal that its attitude towards inclusion has changed? I fear it is the former but hope it is the latter.

Part 117. Social Justice Champions

I applied to become one of The Salvation Army's Social Justice Champions in April 2023. Earlier this week I was telephoned by a very pleasant person from HQ to discuss my interest. I have a long history of contacting officers and councillors of local authorities on social justice issues, not with unalloyed success, either in a personal capacity or on behalf of an organisation. How does an SJC represent the Army? Is there a chain of command or monitoring in place to ensure that representations by SJCs are with the Army's consent? Will systems be established, particularly ones which provide for quick responses?

Part 116. All change?

Next month The Salvation Army High Council will meet to elect a new General. An officer elite consisting of Territorial leaders will decide who is to be the next leader. The poor bloody infantry, the footsoldiers, has no say in the matter. A key issue for some in the Army is the current exclusion from officership on sexual orientation grounds. Will the new General take a progressive inclusionist stance or simply adhere to the fundamentalist exclusionist position? The Anglican Communion is in turmoil over issues relating to sexual orientation. Will the next General be faced with similar problems? 

In the UK and Australia the Army is not only losing members, it is losing officers at much faster rate than it is recruiting. In the UK some corps no longer have full-time officers. In the UK a membership working party has been established. Its report will be analysed. Will it recommend radical changes in the criteria for membership and officership? We can but hope.

Part 115 The lens of love.

In earlier posts reference was made to the overarching commandment to love your neighbour. We sought to determine the meaning of neighbour and, considering biblical references, the meaning of love. Recently I came upon the idea that we should not peruse scripture to define love. Instead we should interpret scripture through the lens of love however we choose to define it. I concur. 

Part 114. Nuff said

In these posts I have been exploring what faith means to me and underlying theological concepts. I have been at pains to emphasise that I have no wish to influence people to support my opinions. Indeed, I welcome constructive discussion. There is little for me to add. 

I shall post on controversies and events as they arise and also on matters relating to The Salvation Army's Social Justice Champions.

 I shall continue to post on my Facebook page: John Hopkinson Theology Page, and on the Facebook Group: Theology of Social Justice.

Part 113. Neighbours

In earlier posts I penned a few words on the meaning of neighbour. I concluded it was not limited by specific geographical areas but, as in the words 'love your neighbour' it encompasses all humanity, namely people. Recently I came upon a Facebook page 'Sad Jesus'. It promotes the following statement: 

Neighbour is not a geographic term, it is a moral concept.

 The page administrator got quite upset when I noted that humans are people, real people, not concepts moral or otherwise. We do not love moral concepts as neighbours, we love people wherever they are, whether known to us or not.

Part 112. Be good, do good.

The Christian faith it is said, correctly in my opinion, is based on love, a nebulous word defined by St. Paul by other equally vague words. Likewise the word good is imprecise. Love others and do good are pillars of living for many who profess Christian faith. The imprecision of the words leaves us open to the devices of the gatekeepers, of upholders of doctrine and the like seeking to impose their definition.

It is my opinion that there are no objective ethical standards we should adhere to and most certainly not have imposed on us.

Part 111. Practical theology

From time to time public bodies undertake consultations with the public on a range of topics. A consultation might be on a proposal which, if implemented, would have a positive or negative impact on the life of an individual suffering deprivation. Every year local councils hold a public consultation on the following year's budget and the impact of the proposals.

 Does your church respond to consultations? Does it campaign? Of course doing so may well lead to conflict. So what!! A church should not be deterred from demanding social justice. 

Part 110. Reaching out

Reaching out into the community does not feature as a priority in some churches. Inward-looking, fundamentalist and literalist in biblical interpretation, such churches show no interest in loving neighbours, no interest in social justice. Instead they Iive in piety bubbles, self-congratulatory and have an insufferable air of superiority and pomposity.

Part 109. Mulling it over

In previous posts I expressed the opinion that the Old Testament is not inspired by God but is an attempt by individuals at particular times and places to make sense of the world around them. Whilst a metaphysical entity may exist, or not, is a matter of opinion not provable nor otherwise by reference to texts.

 I do not doubt that Jesus lived and his message is unchanging. It may be understood against the backcloth of the religious, social and political sentiment of the time. However, it is incumbent upon us to interpret the message and apply it to our times. We must apply the message of love to the world today. The message is unchanging: the world has changed.

So, do I have faith given my objection to the idea that the bible is inspired by God rather than humanity's searching for a metaphysical reality? I concur with the statement in Hebrews 11:1. 'Now faith is being sure of what we hope for and certain of what we do not see.'

Part 108. Overcoming material poverty.(3)

Many people living in poverty reside in areas of multiple deprivation. However many do not, particularly in rural areas. Poverty is caused often by a congery of factors and the manifestations of poverty show up in a variety of ways. Thus it follows that there is no one simple policy change that will eliminate poverty. We fool ourselves if we believe there are easy or quick solutions. There are policy changes which would have immediate effect but others will take a long time for the effects to show through. As Galbraith argued, we have the means in society but not the will to tackle poverty. As Christians we must campaign for social justice, we must press for change in our society, in our communities. We have to challenge authorities to effect change.  

Part 107. Salvation Army. Social Justice Champions

In 2022 The Salvation Army in the United Kingdom & Ireland Territory announced the creation of a new category of volunteers, Social Justice Champions (SJC). Their role is to campaign on local/community issues by contacting local decision makers. I have applied to enrol as a SJC.

I don't recall having read anything about this initiative at my local corps nor in publications from division and certainly not of any successes. I am very disappointed that much more has not been done to promote this initiative.

Part 106. Overcoming material poverty. (2)

The Salvation Army has 26 debt device centres and also offers online support. A recent report by the Centre for Social Justice indicates that in the UK over one million individuals are in the clutches of illegal lenders (loan sharks) charging up to 1,000 percent interest. Timely debt advice may have saved some from the loan sharks who engage in dubious practices to secure repayment. People may be in desperate need of cash urgently for food, debt repayment or rent and loan sharks offer a quick fix-at a price.

There needs to be far better access to debt advice. I believe a significant step along the road to alleviating at least some of the stresses of poverty would be the creation of a Salvation Army credit union, or at the very least promoting existing credit unions.

Part 105. Overcoming material poverty (1)

There is a massive amount of literature on the causes and consequences of poverty. It is not my intention to add to this mountain. Rather, I seek to set out my opinions on how Christians should respond to poverty issues.

I commend for your perusal the following organisation:

Christians Against Poverty UK. Website: capuk.org

The organisation offers direct action in support of individuals living in poverty as well as undertaking research and campaigns. It is engaged in much needed work and should be supported.

Part 104. Believe and act on the message of Jesus.

I read the bible seeking to interpret and understand from the words the meaning, the message, the ideas, the concepts Jesus conveys to us. I concentrate on the synoptic gospels. It is a voyage of discovery for me to seek to discern the teaching of Jesus and how to give it practical effect. It all distills into obeying the two Great Commandments and with it the pursuit of social justice.

I do not regard the bible as a rulebook or an instruction manual to be followed precisely and slavishly. That is the way to legalism and control freakery, much loved by a fundamentalist literalist mindset. Rather, I consider it to be guidance, encouragement and support in the pursuit of His Kingdom on earth, in pursuit of social justice. It is empowering, it is inclusive. It is outward looking and dynamic. Indeed the very opposite of the legalistic, introspective attitude prevalent in fundamentalist circles.

Part 103. Sad to have to report..

Paul O'Grady has died aged 67. A lovely person, he was a Deputy Lord-Lieutenant in Kent. His work in animal welfare led to his being admired by Queen Camilla. He will be remembered by many for the documentary series he fronted on the work of The Salvation Army, an organisation he admired for its social work.

The Army has issued this statement. 'We are saddened to hear about our friend. Paul O'Grady's passing. We are so grateful for all he did for the The Salvation Army.'

As a gay person in a same-sex marriage he would not have been able to be an officer of the Army. It reeks of discrimination and the stench of hypocrisy. 

Part 102. Practical Theology

Practical theology is about action, about doing things. It is driven by the commandment of Jesus to love our neighbour and by the demand placed on Christians to follow him. The application of these, for want of a better word, principles, will change as the world around us changes. The principles are unchanging. It is not, as conservative evangelical fundamentalists argue, a matter of watering down our faith to make it acceptable to the secular world. On the contrary it is applying our faith in the world to promote God's kingdom, to challenge those responsible for discrimination, marginalisation and poverty. It is not to make our faith more acceptable in the world, it is challenging the world to change. 

Part 101. Fighting on.

Dear friends. I have been away for a few days to Dungeness between Rye and Romney. A bleak flat landscape, pebble beaches, rough seas, torrential rain and very windy. Very depressing but the weather does change for the better and so does my mood.

For people living in areas of multiple deprivation, the marginalised, the poor and those the object of discrimination the 'weather' does not improve. As Christians we must fight on for change. It is our duty to  follow Jesus and live by his example. Costly grace.

Part 100. To adhere, or not.

I became an Adherent member of The Salvation Army in 2014 following a home visit by one of the Majors of the corps.

My main reason for taking this step had nothing to do with theology or doctine but was driven by the impression I had of the work of the Army with the poor and downtrodden. Since 2014 I have become aware of the issues facing TSA regarding officership and sexual orientation. I am on the side of full inclusion as are many officers and soldiers.  

Will the forthcoming High Council see the election of a General disposed to promoting full inclusion? I hope so, but I have my doubts. Since I became an Adherent I have never been approached and invited to consider thinking about becoming a Soldier.  

Part 99. What do you do?

It is easy to say love your neighbour. But how do you act out the commandment? Let's take a practical example. It is late at night in the centre of town. It is cold and wet. In a shop doorway a person is slumped, holding a dog and surrounded by his few possessions. with newspapers to keep him warm. He is drunk and hostile when approached. What should you do? More pertinently, what do you do? What can you do?

The theology is clear, the duty is clear, but is its application clear to you at that moment?  

Part 98. Relief

It is a relief to discover that the theological opinions I expressed in my early posts are commonplace. For the past thirty-five years I have attended conservative evangelical churches with an occasional foray into Church of England liberal and Anglo-Catholic churches. Over the years I began to doubt much of the teaching presented in sermons and bible study groups to the extent that I ceased regular attendance. I remain an Adherent in The Salvation Army as I admire the direct support it provides for all in need and its developing campaigning role on social justice issues. However its literalist interpretation of scripture on sexual orientation issues may lead to me leaving

Parts 96 & 97. Campaigning for social change

It is easy to campaign against something. However it is a lot harder to campaign for something. The difficulty is that people have different ideas as to the shape the new will take. Often there will be disagreement, a need to compromise. Take a hypothetical case. A church campaigns with others against the closure of a delapidated community centre run by the church but owned by the local authority. The campaign is unsuccessful but the local authority is amenable to matchfund a new centre. A major source of funding is the Lottery. However the church is opposed to gambling. So the choices are: 

refuse Lottery money and thus no centre 

accept the money and have a new centre.

the church to withdraw entirely and leave the new centre entirely in the charge of others.

Part 95. Action stations

William Booth stated:

"All the social activity of the Army is the outcome of the spiritual life of its members. All social service must be based on the spiritual, or it will amount to little in the end."

Prayer has to be translated into action. We pray to be given the strength to take action. We seek transformation in society, we seek social justice, we seek structural change to combat the causes of deprivation and marginalisation. But we don't achieve anything by sitting in our buildings. We have to go out into the world and press for action. Are you ready for action?

Part 94. Tackling the cost of living crisis

 In the UK many individuals and families on low incomes are suffering serious financial issues as a result of rampant inflation exacerbated by the huge increase in energy costs. The demands being faced by foodbanks is immense, some are having to plead for donations. As the cost of domestic items has risen it has not been met by increases in income. More people are falling into debt. The predatory loansharks are circling the pool of financial poverty seeking victims. Is it any wonder that the problems in areas of multiple deprivation are increasing.

Faith communities are providing resources to mitigate the worst effects of the crisis, foodbanks, warm areas, subsidised or free meals etc, but this provision is reaching only a small percentage of those in need. But why are churches having to shoulder the burden and responsibility for this work? There is a responsibility on the state to provide a safety net. Christians should be demanding action by politicians over and above the little that has been done so far. 

A society should be judged by what it does for the marginalised, deprived and poor. The radical message of Jesus was to love the downtrodden in our midst and to transform our society. Collectively Christians are not making a good job of following Jesus. We must be more strident.

Part 93. Love is all

I am saddened by the vitriolic comments made by supposed Christians who hold to a conservative literalist understanding of scripture aimed at proponents of progressive or liberal interpretation. The bigotry and sheer nastiness on display is uncalled for and is not Christian. By all means debate robustly differences of opinion but do it in love, not in hatred.

Part 92. A few 'laws"

In Part 91 I expressed concern at how discussion is conducted on social media. I have come across the following 'laws' which you may find of interest. All are easy to find on a search engine.

Brandini's Law.

Gish Gallop. 

Poe's Law.

Hitchens's Razor.

All are is use on theology social media sites and are destructive of rational debate.

Part 91. Getting along with people.

I am a placid person not prone to shows of anger or outrage although probably seething within. I may voice opposition to ideas but I do not launch into hysterical rants, nor do I make personal attacks or use intemperate language. Well, I don't think I do.

The meaning and application of scripture is open to debate. Sadly differences of opinion on matters of interpretation expressed on social media often descend into vituperation. Individuals become obsessed with the certainty that their opinion is the only valid one and close their minds to discussion. 

I refuse to engage in such social media debate. My preference is to state my own opinions based on a variety of sources and welcome constructive engagement.

Part 90. Divisive doctrine.

In 1976 a Church of England report stated that Christians' loyalty is to God through Jesus, not to any exact doctrinal formulations. In other words doctrine should follow understanding. Church doctrine should not be the lens through which we interpret scripture. Enforcement of doctrine by the gatekeepers acts as a barrier in some churches to developing our understanding and application of our faith.

The false emphasis placed on rigid adherence to doctrine is apparent in the treatment of officers in The Salvation Army and in the current disagreement in the Anglican Communion over blessings of individuals in same sex marriages by the Church of England.

Without research I would be hard pressed to express the doctrinal differences between Methodists, Baptists, The Salvation Army, the United Reformed Church etc never mind the divisions within some denominations.

Part 89. Following Jesus

So, you follow Jesus? Or do you adhere to the doctine, rules and regulations of a denomination and follow these as a priority? Or does the theory of a theologian guide your faith? Or do the words of Paul mean more to you than those ascribed to Jesus? Whilst I consider obeying the Great Commandments and the call of Jesus to follow him has to be my priority I recognise the influence of doctrine and theology, but these should be secondary considerations.

To follow Jesus should mean to have a transformed personal life and outlook on social justice issues. It is a huge challenge and we need to pray for strength to achieve the demands of our faith/belief/opinion..

Part 88. Anglican split.

Today's Daily Telegraph has a report that as early as next Monday (20th February) the Global South Fellowship of Anglican Churches will formally disassociate from the Archbishop of Canterbury and the Church of England. The two latter, according to GSFA spokespersons, have shown "deviant, revisionist action" , "heresy", "wilful disobedience to God's word" and brought Jesus into "disrepute". Phew.

It is all part of the ongoing battle in a number of denominations between on the one hand conservative/ evangelical/ literalist/ fundamentalist theology and on the other liberal/ progressive/ inclusive and transformative theology. One embracing narrow exclusive legalism, the other inclusive love. Never the twain shall meet? 

Part 87. Musings

Hello friends. When I commenced writing posts setting out my views on faith and theology I had no preconceived plan other than to explore my understanding and have it tested by public exposure. I make no claim to original thought or intellectual depth. My musings are my personal views and I have no desire to influence anyone or promote a specific theological view. 

Along the way I have espoused the cause of banning conversion therapy. I support the campaigns for full inclusion for LBGTQ+ communities in The Salvation Army and the Church of England. I admit to being taken aback by the virulent opposition to full inclusion by conservative fundamentalists driven by literalist biblical interpretation, dodgy science and, to be blunt, latent or patent homophobia. 

Christians should embrace and participate in social responsibility issues, both by direct support but also in pressing for changes to end the causes of poverty deprivation and marginalisation. 

Part 86. A dose of literalism

I have a Facebook page named Progressive and Deconstructivist Theology and a Facebook page: John Hopkinson Theology. Items from this blog are posted to both. Whilst I dislike labels as they carry with them baggage, nevertheless they are a useful shorthand.  

I read articles and comments by self-confessed literalists and fundamentalists and recently debates between adherents of Calvinism and Lutheranism. It is unedifying yet fascinating. One Facebook group I commend for sheer barminess is:

'Sounds like progressive "Christianity," but ok .'

It is an eye-opener illustrating all that is wrong with biblical literalism and legalism.

Part 85. Scripture comments (2)

Further reading of the Tyndale New Testament Commentaries has been on the subject of Jesus fulfilling the law and the relationship between the law and the new covenant.

The conclusion I draw is that we must read the law of the Old Testament through the lens of the principle of love as stated by Jesus. Using this methodology renders, for Christians, rules and regulations contradictory to the Great Commandents, either explicitly or implicitly, redundant or overuled. Sadly bible literalists and fundamentalists eschew this approach on a selective basis. They place legalism, sometimes Pharisitical in zealous application, before the all-embracing principle of love.

Part 84. Scripture comments (1)

Thirty years ago I purchased bible commentaries in the Tyndale New Testament series. Recently I began reading them again. One author states that it is fashionable to place the Great Commandment beside the Great Commission (Matthew 28:19) as denoting the social responsibility of the church alongside its evangelistic responsibility. The author argues that the second Great Commandment stems from the first and if we fail to recognise this we are left with a 'shallow humanitarianism'. 

I prefer to link the second Great Commandment with the injunction of Jesus to 'follow me'. Bonhoeffer makes the point of the centrality of prayer in his costly grace. We have noted previously that we do not pray to God to effect social justice: we pray to God for strength to go out and effect change.

Part 83. And so to other issues.

My Facebook pages have focussed recently on the arguments within the Church of England regarding same-sex blessings and marriage. Doubtless an issue I shall return to, as well as the debate on full inclusion within The Salvation Army. The issue of banning conversion therapy will come to the forefront in 2023.

In all this we must not lose sight of other ongoing social justice issues and how Christians respond. The debates on sexual inclusion and understanding must not deflect us from consideration of other pressing problems in society.

Part 82. Church of England mudge and fudge.

Not for the first time the Church of England in seeking unity has managed to upset many. It will continue to refuse to marry same-sex couples but intends to give the individuals a blessing during a 'normal service'.  Stand alone services msy not be used. The conservatives think this may be the thin end of the wedge whilst liberals/progressives, whilst welcoming blessings, are very upset that so little progress has been made towards full inclusion.

Individual priests will be permitted to refuse to give blessings. The forms of words to be used have still to be decided! It is a sorry mess.

Part 81. Neighbours

"Neighbour is not a geographic term. It is a moral concept."

But is it? Jesus tells us to love our neighbour. Love is an abstract term but shows itself in words and action. A neighbour may be one of geography or interest and be construed broadly to encompass every human. Real people are not moral concepts.

Part 80. it's my opinion!

As I stated at the outset this blog consists of my personal opinions. It is not an academic study, nor is it the intention to influence the reader favourably towards a particular theological idea.

I have promoted the principle of churches' social responsibility and the underlying theology for many years, so I believe I can claim to have put theory into practice. In particular I have been a director and/or trustee of a number of faith based or secular organisations providing services and support to a range of communities.

Part 79. Basic questions

"Going to church doesn't make you a Christian any more than standing in a garage makes you a car." Discuss. 

So what is it that 'makes' a person a Christian? It is not going through some form of initiation ceremony, nor do external trappings such as badges or uniforms make you a Christian. Becoming a Christian is an internal process of acceptance. It is only then that external signs are meaningful. 

 

Is becoming a Christian a mental process, a psychological change? In other words a mental acceptance and belief: faith? But what of individuals who lack mental capacity?

On becoming Christian a person should obey the two Great Commandments and the instruction of Jesus to "follow me". But how many professing faith do so?

More questions than answers.

Part 78. Head in the sands time.

The same sex marriage issue will dominate the February 2023 Church of England General Synod. The troops are gathering and one hopes the theological arguments will be conducted in a calm, measured and thoughtful fashion. Sadly those seeking change will not win any vote, so the question is, what next? Stay to fight another day or leave? Painful decision.

In May this year the High Council of The Salvation Army meets to elect a new General. The Army is a top down organisation, not noted for any democratic process involving the lower ranks. For those seeking full inclusion for gay people who becomes General is important. Will that person be pro-inclusion? Will the new General be able to hold the line or will some territories leave?    

Brave leadership will be required in both churches and decisive action. Head in the sands, dithering, complacency will not do. Both churches are losing members in the UK. Young people in particular are not buying into exclusionist attitudes. Progressive theology should be embraced and literalist approaches ditched. It won't happen though will it?

Part 77. A right mess

Bishops of the Church of England have recommended that individuals in same sex marriages (but not the marriage) may receive a blessing. Gay marriage in church is a no-go area. Cue near hysteria as some bishops in the Anglican Communion threaten to leave. Veiled threats made that Parliament may legislate to force change. The Archbishop of Canterbury is reported as stating he would prefer disestablishment rather than breaking up the Communion. What a total shambles. Meanwhile the Church is losing attendees at an alarming rate.

The General of The Salvation Army is in India stating that the Army's stance of being nice to gay people but not permitting them to be officers if they are in a same sex relationship will continue. Another fine mess.

Part 76. Doing the research at local level.

Should your church wish to campaign on an issue what does it have to do to mount an effective campaign? An issue locally is a proposal to close a well-used Surestart Centre. How best to resist closure?

Why is closure proposed? Who will make the decision to close? Is an alternative provision proposed? How do you find this information? Who do you contact to make representations on the issue? Do you involve the local press and social media and if so when? What will be the effect of closure on users of the Surestart?

Most of the information you need is easy to obtain. The Centre probably has a website and possibly a Facebook page. The council also has a website and relevant documents placed on it. Contact your councillor and ask for information. Also find out which department of the council is responsible for the Centre, who is the officer in charge? Who is the Cabinet councillor responsible for the department.

So, you know what is proposed and why. You know also the names of the individuals who will play the key roles in making the final decision. Your research has possibly shown up areas where you question the validity of the information and conclusions as to the effect of the closure.

The next task is to find out how the closure will affect users. Some may be known to you. Ask them what the problems will be. The main issue probably will be the inaccessibility of the proposed new location, particularly for those reliant on public transport. Cost and travel time are major considerations quite apart from the detrimental effect on children not having access to nursery provision. Find this information yourself . Do not rely on others to provide it as they may have their own agendas and skew the information: eg a political party may wish to make political mischief. However there is no harm in seeking to work with other interested parties so long as your church is not dragged into an overtly party political campaign. The important outcomes are the church showing a willingness to cooperate with others, standing with and supporting the community and that it is outgoing and responsive to local needs. It is part of the community.

Part 75. Justice for the marginalised, the oppressed and the poor.

The Salvation Army originated in East London, an area of squalor. Such areas existed in other cities and towns in the United Kingdom and the Army expanded to serve across the nations. Today the physical environment has improved as has public health, education and working conditions. However there are areas of severe deprivation extant today and people who are marginalised by poverty, debt, relationship breakdown, racism, homophobia, alcoholism, unemployment, homelessness, health issues etc etc. 

The Army steps in with practical help and there are many examples of the excellent contribution it makes to support people. The annual report on the Army's social work is available on The Salvation Army website.

All very commendable. However do the Army and other churches press hard enough to demand transformative changes to alleviate or abolish the causes of deprivation? One has one's doubts.

Part 74. Interpretation

How do you interpret the Bible? It is a subject considered elsewhere in this blog. Suffice it to state that I oppose literalist interpretation and the premis that scripture is God given. I support the concept that words mean what the reader intends them to mean.

Understanding scripture is not an issue of right or wrong. Sadly, in the Church of England the issue regarding gay marriage is an instance of of the battle being fought over interpretation. Neither 'side' can win. The Church of England has been always an uneasy accommodation between evangelicals, liberals and traditionalists. Now, even more so than in the issue of female ordination, the rift between opposing views has become a chasm.

Is schism a possibility? 

Part 73. A brief pause

Three key issues coming up. Time for reflection.

* Proposed legislation banning conversion therapy.

* Gay marriage by the Church of England.

* Election of a new General of the Salvation Army and the prospect (distant) of full inclusion regardless of sexual orientation. 

Part 72. Back to basics

There is a risk that a blog may become repetitive and this post is an example, so my apologies to my long-suffering readers.

My theology, if my thoughts may be considered remotely thus, is quite simple. To be a Christian is to follow Jesus and obey his two Great Commandments. That's it. We don't need to delve into the Old Testament, nor do we need the New Testament commentaries of Paul and others as they are just that, commentaries.

We need to concentrate on the radical transformative message of Jesus.

part 68. Appeasement fails

 Appeasement is used as a derogatory word to attack individuals and policies seeking to avoid conflict. A policy of appeasement may be entered into with the best of intentions but it will fail and beconstrued as a sign of weakness.

The furore generated by the bishops of the Church of England over gay marriage is an example of the failure of a policy of appeasement (perhaps you prefer compromise).

Supporters of gay marriage regard the proposed blessing of individuals in such marriages as a sop to church 'traditionalists' whilst the latter believe the proposals will lead to the church eventually authorising gay marriage.

Part 71. A dying church?

The Church of England is suffering a decline in attendance at services in parishes. Many parishes are in financial difficulty and resent having to pay their 'share' to the diocese. The merging of parishes is causing disquiet.

On top of this there is now the debilitating issue of gay marriage. Some members of the General Synod want no change to the present position. Others are content to support the proposed arrangements for blessing individuals in gay civil marriages. Then there is the group pressing for the CofE to authorise gay marriage. Given the current composition of the General Synod the proponents of no change will win any vote, although approving the arrangements for blessing might succeed. Those seeking approval for gay marriage in the CofE will be defeated.

It is my opinion that there is no scriptural bar to gay marriage. Indeed it can be argued persuasively that the command of Jesus to love others is the fulfilment of the law and outweighs any Old Testament or Pauline theology.

Part 70. Christian love is inclusive.

I have argued before in my posts that Christian love is inclusive, not hedged around with exceptions or caveats. Jesus calls us to love others. Sadly there are those who interpret scripture in a different way and have a bible-based faith rather than a Jesus-based outlook.

Following Jesus is about seeking justice for all. We should be striving to enable anyone to participate fully in the life of the church. The Church of England and The Salvation Army are failing to follow Jesus. We should call out fudge, compromise and hypocrisy in both churches.  As for Roman Catholic misogyny..

Part 69. Two quotations

Two quotations which encapsulate my thinking.

Many Christians fail to grasp the basic point. To follow Jesus. Unfortunately, many Christians love the Bible more than Jesus. Theys say things like 'a biblical worldview' and 'we are a bible-believing church' and 'we believe in the Bible'. But in reality, they should be having a Christ-like worldview where they 'act like Jesus' and 'believe in the words and actions of Jesus'.

Stephen Mattson

We worshipped Jesus instead of following him on the same path. We made Jesus into a mere religion instead of a journey towards union with God and everything else. This shift made us into a religion of 'belonging and believing' instead of a religion of transformation.

Richard Rohr

Part 67. The elephant in the room

The current edition of the Salvationist (22 January 2023) two articles on the subject of injustice and exclusion. Neither makes any reference whatsoever to the exclusionist rules of the Army relating to gay people in a relationship wishing to be officers. Not good enough.

Part 66. My ideal church

My ideal church would have the following characteristics: 

* It would based on fulfilling the two Great Commandments and the call of Jesus to follow me.

* It would be fully inclusive.

* It would be outgoing, active in the community, tackling injustice with direct support.

* It would be transformational, campaigning for change to eradicate the causes of injustice.

Part 65. The coalface is where the grassroots must go.

When I was active in party politics the highlight each year was contesting elections. Grassroot members were encouraged to participate in the process by delivering leaflets, acting as tellers outside polling stations and canvassing. Ah, the joys of canvassing, knocking on doors and asking people if they supported your party and would be voting for your candidate. A variety of responses anticipated and delivered, politely or otherwise. It was drilled into me that the purpose of canvassing was not to argue about the merits of supporting our candidate but simply to ascertain voting intentions. Identify your supporters and then on the day of the election encourage them to vote.

The party expected candidates to maintain a high profile in the area being contested: being seen at public events, letters in the local newspapers etc. No social media in those days but now it is essential to be social media savvy. Our election team, a diverse group, formed lasting friendships based on our common interest.

Compare and contrast this with how faith organisations communicate with their local communities of geography and interest. Is their coalface the local community or is the focus elsewhere? How does your church engage? Does it even bother? It does? What does it hope to and in fact achieve?

Part 63. Churches in crisis (3)

Why is there a disconnect between many churches and the population? Why are church attendances falling in all the major denominations? There are areas of stability and growth, mainly in churches which hold literalist/fundamentalist interpretations of scripture. Could it be that they have 'got it right' and those of a progressive/liberal persuasion are sadly disillusioned?

This is not my interpretation of the position. Those following the teaching of literalists and fundamentalists are chasing a dream looking in ancient texts for certainty, chasing a chimera. Those of a liberal/progressive attitude are seeking to make our faith relevant to the 21st century. I believe this to be the only way open to us to proclaim our faith and gain disciples. Our faith is focussed on Jesus, following him to establish his kingdom on earth, pressing for justice for the marginalised and oppressed, expressing our love for others in words and deeds.

We have to go out into communities and show the love of Jesus in action. We must love all, we must be inclusive, we must be beacons of hope. We should not be exclusive, insulated from the world in our church communities. Our faith should be based on acting out the teaching ascribed to Jesus in the synoptic gospels.

Part 64. Sitting on the fence.

Church of England bishops have decided not to recommend to the February meeting of the General Synod that the Church should permit marriage services for gay couples. However gay married couples will be able to receive prayers and blessings, but not for the marriage itself. The 1991 document stating that gay priests in a same-sex relationship must be celibate will be withdrawn.

It all smacks of compromise. The Anglo-Catholic and conservative evangelical groups will be delighted that same-sex marriage is not to be authorised in the Church and possibly will accept very grudgingly the crumbs of comfort tossed by the bishops in the direction of the liberals and progressives, although I doubt it.

It is so desperately sad that the bishops have failed to provide strong leadership in favour of modernising the Church by moving it away from suffocating literalism and legalism. No wonder the Church continues to lose members and fails to attract young people.

Part 62. Churches in crisis (2)

The Church of England is a troubled organisation.  Parishes are finding it difficult to stay afloat financially.  Many parishes are struggling to pay their diocesan share,  money used to pay for  diocesan administration.

Although attendance has fallen dramatically the Church of England has never had more bishops whether diocesan, suffragen or area than it has now. Too many chiefs.  The lack of ordained clergy is driving the amalgamation of parishes, reduction in services and destroying the close link between the parish church and the community.  The church  becomes remote and this accelerates the breakdown of the connexion between church and people.  Result: a further decline in attendance and financial support.

The Church of England is in a downward spiral akin to that being experienced by The Salvation Army in Ireland and UK Territory. 

 

  

Part 61. Churches in crisis (1)

The recent Census figures show that for the first time since its introduction the number of people in the UK identifying as Christian has fallen below 50% of the population.  The figures include nominal Christians. The number of Christians attending services and participating in church life is much lower.

For the Salvation Army the loss of people, whether they be officers, soldiers, adherents or attenders, is a particular worry.  The number of officers resigning or retiring far outweighs the number of cadets in training. The number of corps closing outweighs new expressions of Army presence. Even where there are active corps problems are arising in providing officer cover.  It is a spiral of decline.  The key issue is how this decline can be arrested. Achieving this may provide the springboard for renewal and growth.

In the United Kingdom and Ireland Territory a start has been made to revitalise its structure. The number of Divisions is reducing from 20 to 14 with the various expressions of mission better integrated and improved administrative and management systems introduced.  The hope is that the changes will enable the Army to engage in its mission with renewed vigour.  Those of a more cynical disposition wonder if this is an example of rearranging the deckchairs on the sinking ship.

The test will be what happens on the ground.  The Army is well-thought of by the general population. People are generous with donations where bands play in public  and where the War Cry is sold.  It is respected for its work with the homeless and impoverished.  Sadly though it is also regarded by some as homophobic in that gay people, particularly those in a relationship, cannot become or remain as officers unless they lie.  It is a position the Army must review. There are Salvationists who cling to a literalist fundamentalist approach to the interpretation of scripture and who are likely to press hard for no change to the status quo.  

This issue apart, how should Salvationists engage with individuals? What should be done to build the Army? Are these matters being considered at local level?

Part 60. Keep it simple

Hello. So far I have managed, for the most part, to avoid the use of jargon.  Jargon may act as a useful shorthand for a concept, but it can be off-putting,  especially to new enquirers. Theology is not an exercise in swallowing a dictionary. Keep is simple.

Èxamples of jargon:

Salvation,  sanctification,  justification, trinity,  advent,  teleological,   exegesis, hermeneutics,  doctrine,  sacrament,  atonement, covenant,  transubstantiation,  paraclete,  parousia, eschatology,  supersessionism,  propitiation,  righteousness,  predestination.

We have heard these words used in sermons but are congregations clear as to their meaning?  We shouldn't endorse the use of jargon. It acts as a barrier to understanding unless explained clearly.  Keep it simple.  Language is for communication not to perplex.  Language used in services can entrench a sense of exclusivity and repel potential joiners.  

Part 59. Faith or politics or both?

Should Christians avoid involvement in politics? Should we embrace and be part of the political process?  The latter of course.  We can hardly campaign for radical change in society unless we engage,  not in party politics, but in arguing for changes to the social and economic policies of national, regional and local governments.  We need to be bolder and more forthright in campaigning for change. The commandment to love our neighbour demands action on our part if we are to follow Jesus.

How often does your Christian community discuss issues concerning  the marginalised in our society, the changes that are needed and what you are going to do?  It is no good simply to discuss problems: there has to be a move from talking to doing.  

Over the years I have attended many bible study groups and mulled over the meaning of Old Testament texts and the intricacies of Pauline theology.  We are good at looking over our shoulder at history, but we are not so enthusiastic when it comes to considering what Jesus tells us to do for the future.   The Kingdom of God is not advanced by ploughing through Deuteronomy in earnest discussions. We should be considering how we can follow Jesus, we should be looking forward.

We need to engage with those who control the levers of power, maybe even to the extent of direct action.  No tut tutting, Jesus engaged in direct action:  

Matthew 21:12-14

Jesus entered the temple area and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. "It is written", he said to them, "'My house will be called a house of prayer' , but you are making it 'a den of robbers'".

When was the last time your faith community collectively engaged with your local government councillors or officers or with officials or elected members of national parliaments?  Have you engaged as an individual?

Is Jesus calling you to follow him?

Part 58. Christian living is faith in action

I do not presume to tell anyone how they should lead the Christian life. I am not a gatekeeper.  Sadly there are those who wish to control what Christians should think and do. Beware church personnel and theologians who tell you that their understanding is the true one to the exclusion of all others.

In my opinion our Christian life is determined by the two great commandments and  the instruction of Jesus to follow me.

Christianity is not an armchair faith. We cannot sit back and luxuriate in the belief we are saved by faith alone. Mere intellectual assent is insufficient.  Jesus calls us to action: to a dynamic faith, not a passive one. An example is to be found in Matthew 25: 31-46. Jesus us tells that if you don't help those in need you go away to eternal punishment. Those of you who do help have eternal life.  Very clear.

In James we are informed at James 2: 26 that faith without deeds is dead.  See also James 2: 24: You see that a person is justified by what he does and not by faith alone.

Contrast the above with the concept of justification by faith alone, discerned by Martin Luther from the letters of Paul. I never fail to be amused by efforts to reconcile the two concepts. In my search for understanding some stage I may delve into the relationship between the leaders of the Jerusalem Church and Paul as documented by Luke in the Book of Acts.

Part 57. Guidance and control. Principles and rules. (5)

The twin tyrannies of literalism and legalism continue to haunt our understanding of and acting on the dynamic principles of Christian faith as stated by Jesus in the two great commandments. Two simple yet profound principles urging us to take action: to love God and to follow him in the pursuit of justice. The synoptic gospels contain numerous examples of Jesus tackling  literalism and legalism as well as their purveyors. It serves us well to consider how Jesus challenged the gatekeepers of his time and in so doing equip us to counter present day proponents of literal interpretation and narrow legalism.

In Matthew 5 there is a phrase used as a formula to contrast a rule and  the interpretation placed on it by Jesus:

You have heard that it was said......But I tell you.

In each case Jesus develops a broad principle out of a narrow rule.

Matthew 23 and Luke 11 expound the views of Jesus on the attitudes and behaviour of the Pharisees and the experts in the law. It is an exposition of all that Jesus considered to be wrong with the law and its interpreters and practitioners. It is unremittingly harsh. Two examples:

Woe to you Pharisees,  because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practised the latter without leaving the former undone. Luke 11:42

Justice and the love of God: the two great commandments. A move from rules to principles.

You experts in the law, woe to you, because you load people down with burdens they can hardly carry, and you yourselves will not Lift one finger to help them.  Luke 11:46

Jesus freed us from the burden of the law by  fulfilling it in the two great commandments. The restrictive narrow rules are swept away on the wave of dynamic enabling principles.

A further illustration.  In Mark 3 we read of a man with a shrivelled hand who was healed by Jesus on the Sabbath contrary to the law.  Jesus said: 

Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?

Jesus challenged the religious leaders of his time. He challenges us to do likewise,  to confront those who would seek to deny and exclude individuals from Christian communities by hiding behind doctrine, legalistic or literal interpretation of scripture.

Part 56. Guidance and control. Principles and rules (4)

According to Oliver Wendell Holmes the law has no metaphysical or natural law basis. It is not a brooding omnipresence in the sky. The prophecies of what a court will do in fact and nothing more pretentious are what I mean by the law.

Such an approach applied to scripture would not commend itself to bible literalist fundamentalists, but should pose no problems for those whose doctrinal belief is that scripture is human inspired.

We may take inspiration on how scripture should be read by referring to Holmes observations on the method that should be adopted to applying the provisions of the USA Constitution. Unlike the UK the USA has a written Constitution. Holmes argues that the Constitution should not be read as a statute is but as the common law is read.

The provisions of the Constitution are not mathematical formulas that have their essence in form: they are organic and living institutions.  Their significance is to be gathered not simply by taking the words and a dictionary,  but by considering their origin and line of growth. 

When interpreting scripture I commend the approach outlined above. We have a living faith relevant to our time. Therefore, we must interpret scripture accordingly. Our faith must not be hampered by interpreting scripture as we would a statute. 

Beware those who seek to control, or guide us towards a static exclusive  introspective faith.  Embrace those who guide us towards a dynamic, outgoing and inclusive faith. Chuck out the dictionary, welcome Jesus.

Jesus said a lot on the subject of interpretation as we shall discover in the following post.

 

Part 55. Guidance and control. Principles and rules. (3)

Do you consider the meaning of a passage of scripture without any preconceptions? Highly unlikely. We do not act and think in a vacuum: in the background or foreground there are influences at work as a consequence of our knowledge,  experience and  motivation. Family, economics, politics, social policy, educational attainment, employment, class, income, hobbies, faith, newspapers, television et al all conspire to shape our opinions, our thinking, our action.  Whether it is a judge deciding a case, a bishop commenting on a theological issue, or the man at the bar in the pub holding forth there is a complicated potpourri of factors shaping their thinking.  

Oliver Wendell Holmes Jr. was a long- serving judge of the USA Supreme Court and a distinguished jurist. He coined the phrase inarticulate major premises as a description of how in deciding cases judges take into consideration factors outside the facts of a case and a logical application of the law to the facts, sometimes knowingly, sometimes unconsciously.  In other words, a cartload of baggage. What baggage do we bring to our interpretation of scripture? When reading opinions on the meaning of scripture we should ask what agenda the author is promoting.  Consider this statement by John Piper a USA Baptist minister and theologian. 

If you alter or obscure the Biblical portrait of God in order to attract converts, you don't get converts to God, you get converts to an illusion. This is not evangelism  but deception.

In other words, if you don't accept Piper's interpretation of scripture you are deluded and deceived.   Piper bring his inarticulste premise to bear on biblical interpretation.

Holmes was a prolific writer. Below I have summarised three points he made concerning his understanding of the law, points which may be equally applicable to our understanding of scripture.

* The life of the law has not been logic  it has been experience.

* Law is a set of generalisations of what judges did in earlier cases.

* Words are the skin of living thought.

I proffer the thought that our understanding of scripture should be akin to that of Holmes in respect of the  common law. Postmodernism has drawn out the fluidity of words. Faith is not based on pure logic but on hope and experience. We should not interpret scripture as a set of static, rigid, fixed rules but as fluid and dynamic guides to faith.

Part 54. Guidance and control. Principles and rules (2)

It is said that in England judges do not make law. Law making is for the Crown in Parliament through legislation.  The judiciary is a mere interpreter of statutes and subordinate legislation. There are clear rules of statutory interpretation.

But what are we to make of the common law? After all,  it is not made by the legislature but exists in law reports over which Parliament has no authority. Legislation may be passed to overrule or amend the common law. The myth is that judges do not make the common law,  they merely interpret it.  This is nonsense intended to divert attention away from the ability of an unelected body of judges to make law. (The House of Lords  is not an elected body and cannot make laws in its own power.)  

A simple illustration of the myth. Regard the common law as a lump of potters clay. The clay may be made into all manner of shapes but it stays a lump of clay. No new clay has been created, it has simply been moulded into a new shape. The common law is shaped and moulded by the judiciary, but nothing new is created. The common law is being applied to the facts in cases, not being changed by novel judicial ideas.  Nonsense.

Instead of common law think Old and New Testaments.  Think of these as a lump of clay. How is this clay shaped and moulded? How is it applied to modern society? Who is responsible for determining the meaning of scripture and its application?  Who indeed?

Part 53. Guidance and control. Principles and rules (1)

Hello. Have you read all my posts? You have. Congratulations, or should that be commiserations?  A set of disjointed ramblings they may be, but I trust I conveyed my empathy for an approach to Christianity rooted in postmodernism and deconstructivism with strong elements of Liberation theology and progressivism thrown in. I call it a melange of strands of theological ideas, although others may not be so polite.

My background is in law as a student and a lecturer. I lectured in jurisprudence and legal theory.  For this and following posts I intend to concentrate on how judges in common law legal systems in the UK and USA  decide cases and how the process has parallels to assist our understanding scripture. Apart from statutes English law is based on the common law as ameliorated by equitable jurisdiction.  Don't  worry it will be explained later.   

 Common law is so-called because it applies across England and Wales. It consists of judicial decisions in legal cases known appropriately as case law. Case law consists of published reports that set out the facts of a case, the consideration by the judge(s) of the relevant law (as they perceive it), the reason(s) for the decision and judgment. We have a system based on precedent which means later cases with similar facts should be decided in like fashion to earlier cases in order to produce 'certainty'.  Simple really, but no, judges will distinguish cases on the facts so as not to have to follow the decisions in earlier cases. 

Judaism had, and has, professions engaged in interpreting the Law, not just to circumvent a specific rule but also to apply it in vastly changed societies.  It is the age old battle between either rigorous rigid adherence to the original rules or applying fluid and flexible interpretive methods, a battle continuing to this day in interpretation of the Old and New Testaments.

The judiciary find another way round decisions in earlier cases by applying their equitable jurisdiction. There are a number of maxims or principles of equity which set out the parameters within which judges may exercise this jurisdiction. Equitable jurisdiction acts as a supplement, not as a replacement  to  common law. It seeks to produce fair and just outcomes for individuals in the circumstances where equitable maxims may be applied. 

Concepts of fairness and justice are central to Christianity yet sadly there are those who interpret the bible in a narrow rigid manner and would exclude other interpretive methods which seek to apply the broad  concepts articulated by Jesus.

 

Part 52. Defining Christian love (2)

Following on from my previous post I turn my attention to John's Letters and to James.

* 1John 3: 17-18

If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him. Dear children  let us not love with words or tongues but with actions and in truth.

* 1 John 4:7-8, 21

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love.

And he has given us this command: whoever loves God must also love his brother.

* 2John vv5-6

I am not writing you a new command but one we have had from the beginning. I ask that we love one another. And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love.

Note John states that that love is not about words but about actions. This is the theme of James who argues that faith without deeds is dead. Our faith, according to James, requires us to love, not by mental or vocal assent,  but by deeds, by action.  James rails against discrimination and oppression of the poor and weak.  It is a call for justice and for Christians to act accordingly.

So,  taking on board the views of a range of authors  are we any closer to deciding what love is?  A few tentative thoughts:

* Love cannot be reduced to a set of concrete fixed rules as language is susceptible to different interpretations.

* Love shows itself in how we relate to people on an individual level.

* Love entails helping individuals in need by providing practical support

* Love requires us to demand justice in our society to eliminate, poverty, oppression, marginisation and exclusion.

Love entails being respectful to people and selfless in supporting them. Sadly many Christians and churches are not outward looking and inclusive. instead they are exclusive and self-centred.

I have expressed the opinion before that the two great commandments are not rules to be slavishly obeyed.  They are principles we may apply in an inclusive, progressive, expansive, transformative way. They give us strength to tranform our personal life, the lives of our neighbours  and the communities and society in which we live.

I finish with an observation by Richard Rohr with which  I agree.

We worshipped Jesus instead of following him on his same path. We made Jesus into a mere religion instead of a path towards God and everything else. This shift made us into a religion of 'belonging and believing' instead of a religion of transformation.

Part 51. Defining Christian love (1)

Love is a Christian buzzword. How do you define its meaning, never mind its application?  Tricky word, whether used as a noun or as a verb, yet so much hangs on the meaning we give to it. Do we define it narrowly or broadly? Do we qualify it or compartmentalise it? Are there degrees of love? Is it mental, physical or both?  I am reminded of the ideas of Derrida, that we can only express our understanding of  the meaning of a word though other words which in turn can only be...etc. A word means what a person believes it to mean no matter what the original author meant.  Meaning is subjective, not objective. Meaning is flexible, not rigid. It is fluid, not set in stone. There is no one objective true meaning of a word as bible literalist fundamentalists would have us believe. 

At this juncture you may be thinking what then is the point of my seeking to  define the meaning of love in a Christian context? Quite right, it means what you want it to mean, not what I might propose it to mean.  I am going to press on and consider the matter anyway!

Love is at the core of the ministry of Jesus. Witness the two great commandments instructing us to love God and love your neighbour as yourself. The parable of the good Samaritan is an example of love in action as are the  actions demanded by Jesus in the sheep and goats parable. (Matthew 25:31-46). Love manifests itself in deeds.

In his letters Paul articulates his thoughts concerning the concept of love. I have quoted a number passages to provide an overall picture of his views.

*Romans 13:8-10

Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellow-man has fulfilled the law. The commandments,"Do not commit adultery", "Do not murder", "Do not steal", "Do not covet" and whatever other commandments there may be, are summed up in this one rule: "Love your neighbour as yourself". Love does no harm to its neighbour. Therefore love is the fulfilment of the law.

Individual rules subsumed in a  principle broader in meaning than the totality of individual rules. A vital concept in our theological thinking on the meaning of passages of scripture. So, what is love?

*1 Corinthians 13:3-8

Love is patient, love is kind.  It does not envy  it does not boast, it is not proud. It is not rude  it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth.  It always protects, always trusts , always hopes, always perseveres. Love never fails.

* Galatians 5:22

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

* Ephesians 5:2

Live a life of love.

* Colossians 3:12-14

Therefore, as God's chosen people, holy and dearly loved  clothe yourself with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And above all these virtues put on love, which binds them all together in perfect unity.  

Paul uses the word 'love'  as an overarching concept to link together and categorise under one label what he considers to be a set of virtuous attitudes and behaviour for Christians to follow.  In his letters Paul sets out a moral code for individuals to adhere to, a catalogue of dos and donts. The classic gatekeeper.  However, the words are so generalised that they are capable of being interpreted in many different ways.  We must beware of attempts to impose any one interpretation as being 'correct' to the exclusion of others.  We must resist any temptation to grant equal or more weight to Paul's ideas than we do to those of Jesus.

Part 50. The enemy within.

Hello. Little did I think when I started to compose what masquerade as posts on theology that it would extend to fifty posts and counting.  My posts consist of random thoughts and are not in a logical order. I hope you have been kept amused.

Today I take aim at the real enemy of Christian faith.  Not atheists, nor agnostics, nor humanists.  My beady eyes are focussed on literalist interpreters of scripture. 

A church may state its approved method of interpretation in its doctrines that church members are expected to adhere to.  Doctrine should follow interpretation and not determine meaning. Doctrine should not be read into the meaning of scripture, rather we should derive doctrine from our understanding of scripture. As understanding of scripture changes so should doctrine.

The Salvation Army doctrine states:

We believe that the Scriptures of the Old and New Testaments were given by the inspiration of God and that they only constitute the Divine Rule of Christian faith and practice.

It leaves open the potential for a variety of interpretations of the meaning of the text. However the literalist fundamentalists within the Army have not been idle.  Step forward an unofficial Army equivalent of the Inquisition: SENTRY - Salvationists Fighting For Sanctity.  Some of the self- appointed roles of this group are:

* To defend the authority of the Bible as the absolutely trustworthy (infallible) revelation of the knowledge of God, His laws and the way of Salvation.

* To defend the sacred institution of marriage as described by God between one man and one woman for life. This union, as Scripture reveals, is the only proper context for sexual intimacy.

* To confront the propagation of false doctrine and teaching within The Salvation Army.

SENTRY states there must be no tolerance of deviation from Orders and Regulations for Soldiers of The Salvation Army. Concerns should be reported to the appropriate Salvation Army administration.

A sorry group,  trapped in a mindset which permits no biblical interpretation other than its own and fearful of any challenge to the stance it takes. What confidence can the group have in its theology if it has to threaten to report individuals who dare to disagree with its stance?

The breathtaking arrogance of SENTRY is matched by a statement made by The Christian Institute. 

Campaigners (for a ban on conversion therapy) want to outlaw any preaching, gentle prayer or pastoral care that seeks to help people live in accordance with the Bible.

Such arrogance. The Institute means anyone who wishes to live in accordance with its particular version of biblical understanding.  Many Christians do not subscribe to what the Institute understands as living in accordance with the Bible.  Thank goodness.

Part 49. Full inclusion (again)

The Salvation Army (TSA) is a Christian organisation. I joined as an Adherent nearly ten years ago as I admired the work it undertakes to bring practical help and support to the most needy in society. It is love in action. I argue that although its focus is on direct support at point of need, it should do much much more campaigning on policies to tackle the causes rather than the symptoms of poverty, marginalisation and deprivation. Continually repairing damaged broken lives is laudable but Christians have a duty to promote radical change to deliver the Gospel message of a positive option for the poor.

One issue dominating discussion within TSA is that of exclusion on the grounds of sexual orientation. The most contentious issue is the exclusion of gay individuals from soldiership and officership and certainly not if in a same sex stable relationship.  

The exclusionist argument runs along the lines that a same sex relationship is condemned in scripture and in any event is against TSA doctrine (a dubious proposition) which a soldier is required to adhere to.

The inclusionist view is that the exclusionist reading of scripture is incorrect: a matter considered in earlier posts. As to doctrine,  well change it if needs be is the simple answer.

I can understand why a deeply conservative traditional body such as the Roman Catholic Church retains an exclusionist stance and also why this is the case with extreme Protestant churches such as the Bretheren.

How did TSA get into this mess of its own making? TSA started as a radical offshoot of the Methodist Church which in its turn was an offshoot of the Church of England. 

From the outset TSA had female soldiers and officers and biblical injunctions against women speaking in churches were dismissed. So, if women are included, why not gay people?

TSA is an international organisation with branches (known as territories). The territories are not independent organisations and in theory cannot take unilateral action. The Anglican Communion is a collection of independent church organisations and they can and do take unilateral decisions. Thus the USA church has gay women bishops and gay male bishops in same sex marriages. Such developments are anathema to African Anglican church organisations.

Pressure is building for change in TSA's stance and it may only be a matter of time before some territories decide to act independently of the international organisation and become fully inclusive.

Whatever does happen will cause pain for either the exclusionists or inclusionists and may lead to a restructuring along the lines of the Anglican Communion. The one thing we may be sure of is that some change will come either in doctrine,  organisation or both. The question is when? It won't be soon.

Part 48. The cost of following Jesus.

In Luke 9: 23 Jesus is quoted thus:

If anyone would come after me, he must deny himself and take up his cross daily and follow me.

In so doing there is transformation. The sinful nature departs and in its stead the fruits of the Spirit come to the forefront of your thoughts and actions. But, it is not easy, it has to be worked at. There will be setbacks as you wean yourself off the sinful nature.

Becoming a follower or a disciple may be  tricky, a step into the unknown, certainty replaced by uncertainty, doubt instead of confidence and the loss of comfort in what you are leaving.  It may engender excitement, hope, confidence, joy, boldness.  Whatever the emotions stirred, things will be different and there may be no option of turning back.  Following Jesus stirs up emotions and has serious consequences not only for you but also for others.

So what does it mean in a Christian postmodernist context to pick up your cross and follow Jesus?

For many Christians following Jesus is a matter of personal salvation and no more. The problem for Christian postmodernists is that, as they dismiss the concept of overarching, objective, metaphysical concepts, following Jesus has to be something more than personal salvation. There is a need to deconstruct the teaching of the church.

Christian progressives argue that the injunction of Jesus to follow me is to work towards the vision proclaimed by Jesus of the reign of God on earth. As we noted in the part on Religionless Christianity we pray for strength to achieve justice for the poor, the disadvantaged,  the marginalised and the oppressed. We love our neighbour. Following Jesus thus takes on a new dimension. It is not inward looking concerned with personal salvation.  it is outward looking and challenging the rich and powerful. Thus it is not without  dangers

Part 47. Cheap grace, costly grace or both?

Options may be presented as stark alternatives whereas the reality is more nuanced. 

Bonhoeffer distinguishes cheap grace and costly grace.  

Kierkegaard argues that some Christians admire Christ rather than following Jesus.

In the case of both theologians  the cleavage is between those who hold to literalist interpretation of scripture, obedience to rules and moral codes to exclude those who do not conform, and the reward of salvation: and those who follow Jesus and work to transform lives of the disadvantaged in the present by engaging with the principles set out in the Great Commandments.

The distinction is clear-cut. However in practice many individuals have a foot in each camp. I love the language of the Book Of Common Prayer: the ambivalence and ambiguity of its theology.  Concurrently I have engaged in social justice  and action. However I do understand why in the age of postmodernity cheap grace is ignored and unacceptable to younger generations whereas costly grace with its concepts of justice and inclusion strike a chord. First and foremost I am a follower of Jesus.

Part 46. Following Jesus

Born in Sheffield aka Steel City it had to be Wednesday or United. I chose United, The Blades. A Unitedite. For many years l have been a supporter, spectator and follower of the club,  paying to watch them play home and away. I joined a community of supporters, sang songs on the terraces and made friends. Together we have been through times of despair, hope and joy and never been slow to express an opinion during a game. We regale stories of past seasons and of players past. We are unashamedly nostalgic yet filled with hope for the future. We listen to the statements of the directors and manager and interpret them as we see fit. We are focussed,  inward looking and never slow to denegrate The Owls. It's a religion!

You know where this is heading. Instead of football think church denomination or a specific branch of a denomination. You attend services, put money on a plate, sing, listen to a preacher and the reading of church notices, exchange pleasantries with fellow members of the congregation  then go home and await the next fixture, oops, service. You are a Christian, you have been saved  and you  support loyally your church. But do you support and follow the church or do you follow Jesus?  Is it as Bonhoeffer puts it cheap grace or costly grace?

Part 45. Religionless Christianity is not an oxymoron

Dietrich Bonhoeffer coined the phrase 'religionless Christianity' to encapsulate his understanding of christian theology. His ideas are of relevance in the postmodernist world. The two key concepts are:

1.  The need for intercessionary prayer, bringing before God those suffering injustice, identifying with them and praying for power and strength to stand up for what is right and just, not leaving nor expecting God to act.

2. We should seek to follow Jesus by engaging in action to promote justice for the marginalised and oppressed in our world.

In other words we should pick up our cross and follow Jesus into battle for the poor in society, not by mere intellectual assent, but by our actions.

Our focus should be on Jesus, not the religious trappings of doctrine, creeds, dogma and gatekeepers.

Bonhoeffer is promoting the centrality of the two Great Commandments and the imperative of our engagement through action, costly though it is.

Love God, love others. Don't just think it, do it.

Part 44. Back to base and basics

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

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

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

Next post. Religionless Christianity is not an oxymoron.

Part 43. Religionless Christianity: too bleak to contemplate?

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

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

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

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

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