Saturday, June 10, 2017

On believing in transformation

What’s that strange whirring sound?

That’ll be Mo Mowlam spinning in her grave at the Prime Minister’s willingness to sacrifice peace in Northern Ireland in order to stay in power.

The last thing Theresa May needs is 10 members of the DUP to lend her government a majority.

On the other hand, perhaps the thing Theresa May needs most of all is for 10 members of the DUP to teach her how Ian Paisley and Martin McGuinness found a way to work together for the common good—and even became close personal friends in the process.

If the DUP and Sinn Fein could find a way—however hard—to share power, just imagine how politics in the wider UK could be transformed...

Hanging in the balance

A hung parliament reflects the diverse nature of our population, and the complexity of our interactions. We should neither expect nor demand that a would-be Prime Minister should command a majority. The best hope for the common good is to be found not in persuading a majority of the electorate to share a common ideology; or in securing enough opposition to curb ideological excess; but, rather, in the hard work of recognising those whose hopes, fears, and working-solutions differ from our own, and seeking to create room for one another.

The theological term for this deep recognition of the other is ‘communion’. The term for its absence is ‘impaired communion’. While the Church acknowledges the reality of impaired communion, we see it as a grievous scandal. We are, it seems, unable to recognise every other; but our failure to do so also inflicts violence on our own selves.

‘Strong and stable’ government is not good for democracies, and especially in uncertain times.

Instead, we need governments who will listen;
who will reach out to the other;
who will give-and-take [not simple asking, what part of my agenda am I prepared to surrender, but, what resources can I offer in support of someone else’s priorities?];
who will cooperate rather than compete—
in short, who have the skills to negotiate, nationally and internationally.

However imperfectly, and despite some arguing for a more ‘worldly’ political model, the Church has considerable experience of the joy and sorrow of communion/impaired communion. So, to, do the people of Northern Ireland, where a constructive peace was painstakingly brokered between former enemies, enabling and enabled-by ‘power sharing’ (communion was embodied in Ian Paisley of the DUP and Martin McGuinness of Sinn Fein). However, communion tends to break down into impaired communion, and continually needs to be renewed. This is the case in Northern Ireland at present; and to best facilitate communion, the government in Westminster has always remained impartial—until now.

Much of the political chatter and gossip—and posturing—in the aftermath of the General Election—including the Prime Minister’s willingness to sacrifice peace in Northern Ireland in order to prop up oppositional power—shows just how addicted we are to dominance over others. There is a better way.

In the context of 2017, I commit myself to seek communion.

Thursday, June 08, 2017

Casting votes

Today is General Election day in the UK.

If you are a Christian, your primary identity is within the kingdom of God, your primary allegiance is to the kingdom of God. This must inform how you vote, as a citizen of the United Kingdom.

Jesus’ manifesto is this:
to bring good news to the poor.*

*this will look like:
bringing release to those who’s experience of life is best described as being held in captivity, to, or by, others;
the recovery of sight to those who are blinded, who can see no hope or no way forward;
letting those who are oppressed by others go free, to experience the same freedom everyone else enjoys;
the writing-off of debt.
(Luke 4:18, 19)

moreover, it will look like:
feeding the hungry;
giving the thirsty something to drink;
welcoming the stranger;
clothing the naked;
taking care of the sick;
visiting [and, implied, meeting the needs of] prisoners.
(Matthew 25:31-46)

These things can be interpreted, and sought to be implemented, in different ways. No political party does so perfectly. Your responsibility is simply to give due consideration to the ways in which political manifestos would address these things, and then to contribute to society by allocating your vote as you see best.**

**and to remain personally and communally invested in these things, regardless of the outcome of the election.

Thursday, May 25, 2017

Ascension Day

Today is Ascension Day, the day we remember Jesus’ returning to the Father – and the significance of this event. For those who are interested in APEST, Ephesians 4 is an ascension text:

‘But each of us was given grace according to the measure of Christ’s gift. Therefore it is said,

‘When he ascended on high he made captivity itself a captive;
he gave gifts to his people.’*

(When it says, ‘He ascended’, what does it mean but that he had also descended into the lower parts of the earth? He who descended is the same one who ascended far above all the heavens, so that he might fill all things.)

The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming. But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knitted together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love.’

Ephesians 4:7-16

*Here Paul, the writer, references Psalm 68:18

Wednesday, May 24, 2017

Come together, not apart

A 22-year-old suicide bomber is not some different-to-us category of evil person we can’t understand or do anything about.

He is likely isolated, struggling with big questions and looking for answers, disaffected with society. In other words, he is no different from many of our young people.

Instead of coming under the influence of terrorists, he might have been found by the local drug dealer, and spiralled into self-destruction. Or a local gang, and knifed a kid at a bus stop.

Or he might have been found by a sports coach, an inspiring teacher, or a sympathetic employer. He might have been found by a preacher of love, a local political party, or grass-roots community. By a neighbour who smiled and said hello.

It is easy to worry about who is influencing young people.

It is better to be an influence for hope and a future.

To seek to understand actions that seem inexplicable to us is not necessarily to condone them, but to insist on showing compassion, which, I believe, is the only way we guard our humanity.

Sunday, May 21, 2017

Baptism and APEST

I’ve been thinking about baptism and the preparation of candidates for baptism, and also about APEST (apostles, prophets, evangelists, shepherds and teachers) recently, and find myself making the following connections between them.

In our liturgy of baptism, there are three symbols: oil, water, and a candle.

The oil comes first, as we mark the candidates with the sign of the cross, in oil, on their foreheads. This is an anointing. As such, we are recognising that the candidate has been chosen by God to fulfil a special role. It is a deeply Christocentric anointing – they are marked with the sign of the cross, the sign of Christ, along with the words ‘Christ claims you for his own’ – but it is the candidate who is anointed. That is to say, they are anointed into a share in Jesus’ calling.

Note that this comes before we get to the act of baptism. At this point, they are not yet identified with Christ as members of his Church, but rather are being identified with Christ in his humanity, as members of the human family. What we are recognising – what we are anointing – is a unique share in Jesus’ fully-human nature, his incarnation; and this anointing is for the purpose of taking a stand against all that rebels against the God-given commission that we should steward this earth.

According to Ephesians 4, there are five human impulses that Jesus perfectly expresses, and that we share in. These are:

the apostolic impulse to innovation and pioneering, to taking ourselves beyond the known;

the prophetic impulse to pursue justice and to protect beauty – and often, to use beauty to resist and overcome injustice;

the evangelistic impulse to share good news, wherever it may be found;

the shepherding, or pastoral, impulse to care for others, paying special attention to the most vulnerable;

and the teaching impulse to learn and pass on learning.

Each of us carries all five impulses to varying degrees, but we tend to have one or two that are primary. It is this Jesus-defined humanity we are recognising here. Where baptism candidates are infants, we have yet to (help them to) discover the role for which we are anointing them: we do so in faith.

Next comes the water of baptism. Here, we are identifying the baptism candidate with the saving work of God, who always comes to rescue us from chaos. The water of baptism, poured out three times recalls God – Father, Son, and Holy Spirit – drawing out dry land from the waters; saving Noah and his family during the Great Flood; bringing the Israelites out of slavery in Egypt through the Sea of Reeds, and, after many years in the wilderness, across the River Jordan into the Promised Land.

In baptism, we are symbolising the reality that God has ransomed the candidate. This finds its expression in Ephesians 4 in verses 8-10, which draw on Psalm 68 and the imagery of God descending on Mount Sinai and ascending Mount Zion, liberating captives and receiving tribute. We move from Jesus claiming us, as members of the human family; to God saving us, into the family of the Church…and then to Jesus giving us to one another and for the world.

The third symbol is the giving of a candle, lit from the Paschal Candle which represents Jesus the Light of the World. Here, we are commissioned to shine as lights in the world. Again, this is to have a share in Christ – lights, dependent on the Light. The baptism candidate has been anointed, passed through the waters, and is now sent out into the world, to make a difference. The person they are by Jesus’ involvement in their coming into being (Creation Order) is redeemed (Salvation Order), liberated to fulfil their calling, shining in the world according to an apostolic or prophetic or evangelistic or shepherding or teaching impulse.

The role of the Christian community – with parents and godparents often having special responsibility – is to support the baptised to grow in their understanding of what they have been anointed and liberated for, and where and how we are called to shine as a light. This is as true with adults who come to baptism as it is with infants who are brought for baptism. It is a lifelong journey made by faith, in community. It is a journey made in response to the call of Christ, from which we get the word vocation as a way of coming to our right selves.

I am convinced that the pattern of Ephesians 4 is key to our practices of disciple-making, and is therefore rightly there in the very liturgy of baptism – and all that brings us to that point, and flows out from it.

Saturday, April 15, 2017


God came to us, and we killed him. And some of us killed him for love of God; because the tragedy of the human condition – as Shakespeare knew so well, and expressed so powerfully in plays such as Romeo & Juliet – is that, one way or another, we kill those whom we love as much as those whom we hate.

The work of Holy Saturday is to let that sink in, to refuse the impulse to excuse ourselves from the human condition.

Holy Saturday