'Doing Jesus' in Civic Life

Late January saw the publication of Alain de Botton's Religion for Atheists: A Non-Believer's Guide to the Uses of Religion (Hamish Hamilton, 2012). Far from being an attack on religion of the sort we have come to associate with the New Atheism, de Botton suggests that religion offers valuable resources which – when appropriately cherry-picked – address our need for community and compassion, our yearning for a sense of transcendence and connection. As the publicity blurb for the book put it, 'even if religion isn't true, can't we enjoy the best bits?'

All very well, perhaps, except at some point we come up against the claims of specific religions, not least the one who declared himself to be 'the way, the truth and the life' (John 14:6). How do you 'pick and mix' Jesus?

Even those who have not read de Botton's book are unlikely to have escaped the news of some high-profile 'religion versus secularism' battles of the last few weeks. Notable, perhaps, has been the bid to ban prayers before the meetings of Bideford Council, a ruling subsequently reversed by the Government, with Eric Pickles arguing that Britain is 'not strengthened by the secularisation of civil life'.

Even so, the ongoing challenge will be not just to contribute to the common good of civic life - to 'do God' in a generic sense - but to do so as Christians, with all that our witness to Christ might entail.

Writing in The Spectator last week, Matthew Parris, a self-confessed unbeliever, seems to recognise something of this in his comment that Jesus 'did not come to earth to offer the muzzy comforts of weekly ritual, church weddings and the rhythm of public holidays'.

Whilst acknowledging that the church is embedded in the social fabric of the country, Parris wonders whether this sufficiently captures what Jesus requires of his followers. So, he counsels: 'Beware (I would say to believers) the patronage of unbelievers. They want your religion as a social institution, filleted of true faith... To those who truly believe, the implicit message beneath "never mind if it's true, religion is good for people" is insulting. To those who really believe, it is because and only because what they believe is true, that it is good... If a faith is true it must have the most profound consequences for a man and for mankind.'

There lies the path of discipleship.

Thanks to Antony Billington LICC

Wisdom from above

The world is full of crisis decisions at present. The Eurozone has ratified a multi-billion Euro bailout for Greece who now faces years of austerity and no doubt, anti-government backlashes. Syria is still in turmoil as the government tries to suppress the rioting masses and Iran is believed to be on the brink of manufacturing nuclear weapons, cutting off oil supplies to France and Great Britain to show their dislike of European sanctions. Where is the wisdom in all of this?

In the Old Testament there is a body of literature known as the ‘Wisdom Literature’. This comprises Job, Proverbs and Ecclesiastes with extracts from Psalms and Habakkuk. The book of Proverbs is often attributed to King Solomon who, as you may know, had 700 wives and 300 concubines. Just imagine that - 1,000 mothers-in-law!

The book of Proverbs is full of pithy sayings, not dissimilar to those of other surrounding nations like Egypt and Mesopotamia. Some have suggested that the book of Proverbs may have been modelled on the earlier works of these nations, not least because there is no mention of the Mosaic Law which is at the heart of Old Testament thinking.

But what is wisdom and how can we distinguish it from its counterpart – foolishness? Several times in the Proverbs a contrast is drawn between wisdom and foolishness. Proverbs 3:35 says “The wise will inherit honour, But fools display dishonour.” The Hebrew word for Proverb is masal which can be variously translated as parable or riddle. As we know, Jesus often drew upon the wisdom tradition in that he used parables as his principle means of teaching the crowds – “All these things Jesus spoke to the crowds in parables, and He did not speak to them without a parable” (Matthew 13:34). This may seem strange coming from a gospel where Jesus addresses the crowds with the Sermon on the Mount (Matthew 5-7) which is anything but parables. However, the root meaning of the Hebrew word masal is ‘to rule’ or ‘to have authority’. Jesus was recognised as someone who ‘had authority’ - “because he taught as one who had authority, and not as their teachers of the law” (Matthew 7:29).

To define what we mean by ‘wisdom’, I turn to the New Testament and to the letter of James which is sometimes referred to as a ‘wisdom book’. A verse I find very helpful is found in Chapter 3 verse 17:-


But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.

Just look at the attributes given to wisdom by James – purity, peacefulness, gentleness, mercy and so forth. The phrase I like is ‘open to reason’. It reminds me that we can argue with God, vent our anger and frustrations upon him, pull his decisions apart – but in the end we end up saying, “oh yes, I see what you mean - I get it now – you were right all along”. And through all this we can imagine God patiently listening to our ravings and saying in a gentle voice, “I know I was.”

If you take James 3 verse 17 and apply it to a person, what kind of person do you picture? Is it the brash, arrogant evangelist who proclaims their message, desperately trying to convince you to change your mind? Or is it the forceful leader who surrounds themself with ‘yes men’ and refuses to tolerate opposition? Or is it a gentle, humble and loving soul who has infinite patience – never mocking you for your slowness to understand? For me it’s the latter. Think for a moment, which of these people would you feel most comfortable confiding in and sharing your innermost doubts and fears with?

What James has so cleverly defined in this verse is not simply the nature of wisdom, but the nature of God himself. This is indeed the model we need to aspire to. The more Christ-like we become, the more our personality will reflect the words of this verse. If only the leaders of nations were steeped in these virtues. If only we, as we attend our many meetings and hold our many discussions in the church, would bathe in the words of James before breaking out into disputes and divisions.

But my final thought is this. James does not simply define wisdom. He refers to it as wisdom from above or divine wisdom. That reminds me that the source of true wisdom is not men and women but God. What better reason could the Bideford Town Council have for reinstating their prayer time before council meetings?

A prayer for wisdom:-

Lord, in all my dealings with people may I not only be able to discern your wisdom, but also to be a conduit of your wisdom. May …
my heart and mind be pure
my temperament be peaceful
my words be gentle
my mind be open to the thoughts of others
my life be merciful and bear good fruit
my judgements be unbiased
my thoughts be sincere
For the sake of your kingdom … Amen

thanks again to Roger Johnson

The Walk On By Society

Civic duty has been in the spotlight this week, drawing into the debate a campaigner who has dubbed us the 'walk on by society'.

Guy Dehn of 'Witness Confident' - a charity that aims to help people take a stand against the culture that fuels street violence - was quoted in reference to proposed plans for overhauling the system of registering to vote, which might lead to even fewer people turning out at elections.

This week has also seen the unveiling of a startling report on the lack of quality care for the elderly within society. The Equality and Human Rights Commission has judged that the low standard of treatment of thousands of older people in home care essentially breaches their human rights.

Does all this suggest that the concept of civic duty is past its sell by date? That we may aspire to be the 'big society' but what we have instead is the 'walk on by society'?

Do we have a right to be cared for? And whose responsibility is it? The state? Except it appears that the government cannot cope with the level of demand placed on it by an increasingly ageing population.

The family, then? But as David Willetts argues in his book, The Pinch: How the Baby Boomers Took Their Children's Future - And How They Can Give it Back, there has been a breakdown of 'the social contract'. Put simply, 'what you give to the next generation depends on what you received from the previous ones'. Indeed, Scripture emphasises the formative significance of relationships within the household, and the success of the 'big society' will undoubtedly depend on how well the 'small society' of the family thrives.

Beyond that, civic duty involves the obligation to uphold the public good as opposed to pursuing one's private interest. I live in relationship with, and dependence on, others. My action or inaction affects others. My choices carry consequences, not only for myself but for others. Of all citizens, it would seem, Christians should be ideally placed to tackle the 'walk on by' mentality. The scope and implications of the gospel suggest nothing less.

thanks to Jason Gardner (LICC)

Power to the People ! ?

Thanks to Roger Johnson for this:

So a group of anti-capitalism protestors with a less than clear message pitch their tents and sleep outside (or some of them do as the police’s thermal imaging cameras have shown), bring St. Paul’s Cathedral to a halt, trigger the resignation of two of its senior staff and leave the Church of England in a position of acute embarrassment because of its less than decisive response to the issues being raised. Even now I wonder whether the Archbishop of Canterbury who advocates the introduction of the Tobin Tax (a tax on currency transactions) and the Bishop of London who has been ‘flown’ in to run St. Paul’s in the wake of these resignations, are actually singing from the same hymn sheet.

I say this, not to add to the plight of the Church of England with whom I have some sympathy, but to demonstrate that even the small, insignificant voices of the general public can, in fact, have world-changing consequences – and why not? Decades ago, the sight of Robert Lindsay dressing up as Citizen Smith and raising his revolutionary fist in the air with the cry of ‘power to the people’ was seen by many as an out dated and hopeless figure. But, is ‘people power’ seeing a resurgence?

The Greek Prime Minister George Papandreou has secured the unanimous backing of his cabinet for a referendum on the eurozone debt rescue plan, leaving other European heads of state in fits of fury after they negotiated long and hard to secure a bail-out package which is now in jeopardy. But why shouldn’t the people of Greece have their say? Why should the financial gurus tell the Greek people what hardships they should face in the future when they, along with many other highly paid executives, see their salaries increase by around 50%?

This all begs the questions, ‘have the common people got it right?’ Can we leave the big questions in the hands of so-called experts any longer? Has it all come home to roost for the financial institutions who plunged us into this crisis in the first place. Has the great institution of the Church of England found itself unable to answer the question ‘what would Jesus do?’ for fear of losing its financial backing from the very people being criticised by the motley bunch of protesters camped on its doorstep? Is the axe hanging over the great institutions which have underpinned so much of society for so long?

Maybe we are seeing something for which Christian people should rejoice. Perhaps this is a sign that God has had enough and his Spirit is sweeping across the globe in an unprecedented way. Didn’t Joel prophecy that God would ‘pour out his Spirit on all flesh’, even the lowest of the low? Is this the moment when the Spirit fans the flame into an inferno? I remember that 2,000 years ago the religious and political establishment were rocked by an uneducated, Galilean peasant who eventually met his fate on a cross. However, the movement he founded, which has little to do with the erection and maintenance of large buildings in big cities, has grown ever since in the hearts of his followers – people upon whom the Spirit has been poured out as prophesied.

The Greek debt crisis will no doubt rumble on for some weeks now with the world’s financial markets cascading out of control and the politicians losing sleep. They will be asking themselves if it is right to use their taxpayers’ money to bail out a country which has consistently overspent. But with Ireland, Portugal, Spain and now Italy perilously close to melt-down, why don’t they simply give in and cancel everybody’s debt and be done with it? After all, that’s what Jesus did! (Isaiah 53:6, Luke 15:22-24, 1 Corinthians 6:20)

As the staff of St. Paul’s and the European leaders try and dig themselves out of these messes, I am reminded of the parable which Jesus told of a rich man who sat in his luxurious house, seemingly oblivious to the plight of the beggar at his gate (Luke 16:19-31). The point of this parable is that in God’s Kingdom roles will be reversed. It was the poor beggar who was favoured by God while the rich man faced eternal torment, pleading for the poor beggar to bring him relief.

It seems to me that the staff of St. Paul’s have missed an amazing evangelistic opportunity when they could have presented the true message of the gospel, not only to the protesters outside, but to the world’s media.

Spending time with God

"I will meditate in thy precepts." -- Psalms 119:15
There are times when solitude is better than society, and silence is wiser than speech. We should be better Christians if we were more alone, waiting upon God, and gathering through meditation on his Word spiritual strength for labour in his service. We ought to muse upon thethings of God, because we thus get the real nutrient out of them. Truth is something like the cluster of the vine: if we would have wine from it, we must bruise it; we must press and squeeze it many times.The bruiser's feet must come down joyfully upon the bunches, or else the juice will not flow; and they must well tread the grapes, or else much of the precious liquid will be wasted. So we must, by meditation,tread the clusters of truth, if we would get the wine of consolation therefrom. Our bodies are not supported by merely taking food into the mouth, but the process which really supplies the muscle, and the nerve,and the sinew, and the bone, is the process of digestion. It is by digestion that the outward food becomes assimilated with the inner life. Our souls are not nourished merely by listening awhile to this,and then to that, and then to the other part of divine truth. Hearing,reading, marking, and learning, all require inwardly digesting to complete their usefulness, and the inward digesting of the truth lies for the most part in meditating upon it. Why is it that some Christians, although they hear many sermons, make but slow advances in the divine life? Because they neglect their 'quiet times', and do not thoughtfully meditate on God's Word. They love the wheat, but they do not grind it; they would have the corn, but they will not go forth into the fields to gather it; the fruit hangs upon the tree, but they will not pluck it; the water flows at their feet, but they will not stoop to drink it. From such folly deliver us, O Lord, and be this our resolve this morning, "I will meditate in thy precepts." C.H.Spurgeon

The Economics of Death and the Sanctity of Life

I just had to copy this one....from LICC. George is SO right. :

Strangely, the global economics crisis has done a disservice to campaigners for the legalisation of euthanasia. As we knuckle down for a worldwide recession, facing the misery of slashed public services, rising unemployment and flat-lining growth figures, it’s difficult to imagine political leaders telling us to cheer up because they’ve made it easier for us to kill ourselves.

That really tells us all we need to know about the mindset of those who favour voluntary euthanasia, or ‘assisted dying’ as it’s now branded. Their motivation is less about compassion than consumerism. In a booming economy, in which consumption and instant gratification are the motors of growth, we worship at the altar of Choice. We can buy our lifestyles and satisfy all our material needs with unbounded credit. And if we can buy the way we live, why should we not order the way and time that we die?

Now that the consumerist harvest is withering on the vine, we’re re-assessing all kinds of ethical standards. Among these is the nature of what really constitutes human life and its validation. People of faith – not just Christians – feel instinctively that there is something disordered in helping or encouraging another human being to die. We seek justification for that instinct in the rather vague phraseology of ‘the sanctity of life’, an expression that is thrown back by euthanasia lobbyists, who have also misappropriated the word ‘dignity’.

So we must say what we mean. And it is this: we believe that everyone, without exception, is made in God’s image – which means that no life, however physically diminished or materially deprived, is worth less than another. That principle enjoys its recognition in the way we nurture, cherish and comfort those who have come to depend utterly upon the able-bodied.

Furthermore, we reject morally the notion that those who are frail, elderly or terminally ill in some way have elected to suffer if they reject an assisted death. That is why it is not only virtuous for a society, but also holy for human beings, to pour all their efforts and resources into the loving work of palliative care rather than the concept of death as a clinical treatment.

These articles of faith are too precious to fail; we need them to live on in the hearts and minds of our legislators. They define us as a people and as a civilisation.

George Pitcher

George Pitcher is an Anglican priest and author of A Time to Live: The Case Against Assisted Suicide and Euthanasia (Monarch, 2010).

GET BACK

“Jojo was a man who thought he was a loner, but he knew it couldn’t last. Jojo left his home in Tucson, Arizona, for some California grass. Get back, get back, get back to where you once belonged.” These were the opening words of the last chart-topping Beatles hit in the late 1960s. Having seen their popularity slump somewhat and their divine right to reaching the number 1 slot in the week of release questioned, they stormed back with what I believe was their best single. The zany lyrics which seemed to capture the spirit of the age and the syncopated rhythm stuck in my mind for years. I know there are baby-boomers out there taking issue with me but …

The theme ‘get back’, however, was nothing new. The Bible contains a number of ‘get back’ incidents which can reveal a great deal about human nature and the will of God. As Elijah sulked in his cave after being hounded out of Israel by Queen Jezebel, God told him to ‘get back to where he once belonged’ (1 Kings 19:15). Devoid of the faith which had routed the prophets of Baal and gripped by a sense of self-righteousness, Elijah was a mere shadow of his former self. Thinking his career was over and that he had nothing more to offer God and the people, he needed this wake-up call from God.

After the resurrection when the disciples of Jesus were crouching fearfully in Jerusalem, the word came through Mary Magdalene for them to ‘get back to where they once belonged’ – in this case Galilee, where Jesus would meet them (Mark 16:7).

Two disciples of Jesus were crestfallen as they walked to Emmaus only to be met by the risen Jesus. After an electrifying supper they could not contain their excitement any further and they went back to where they had come from – Jerusalem (Luke 24:33).

The Lord spoke to the church at Ephesus reprimanding them for having lost their ‘first love’. He urged them to return to their earlier ways with a stern warning of the consequences of disobedience (Rev 2:4,5).

Do you ever feel like that? Are the pressures getting to you? Do you feel everyone is against you and there’s no point struggling on? It’s not uncommon to feel this way, especially when your main concern is the welfare of others and little or no appreciation is given in return. Sometimes in these situations our minds play trick on us. The opposition seems larger than it actually is and our sense of self-worth is diminished. We don’t actually become worthless overnight believe it or not. It’s also when we feel at our weakest that our God-given strength shines through in a new and more powerful way (Romans 8:26, 1 Corinthians 1:25 & 2 Corinthians 12:9). Indeed, too much self-confidence can be a dangerous thing, especially in the Christian life (Psalm 138:6 & Proverbs 21:4).

The ‘examen’ is a form of meditation attributed to Ignatius of Loyola (1491 – 1556), a Spanish soldier who, during a period of convalescence from a serious injury, turned to Christ and later founded the Jesuit movement. The idea is to reflect at the end of each day on the things which have happened, how you responded and what God would have you learn from your experiences. It is good for us also to take stock of where we are in life. A useful exercise in times of stress is to look back over your life and identify the times you have been successful and happy. Ask what contributed to those situations – what were you doing that worked well and what gifts did you bring to the situation? Sometimes we forget how gifted we actually are and the many blessings which God has showered upon us.

Perhaps during those periods of quiet over the summer, on the beach or up in the hills, taking a look back over your life would be a useful and therapeutic exercise. Take time to offer your hurts and disappointments to God in the assurance that his love longs to heal you. Ask God what robbed you of your inner peace and let him show you the hidden secrets which only he can see. But don’t forget at the end of the holiday period to ‘get back to where you once belonged’.

(thanks to Roger Johnson for this)

Come

"Come unto me."
-- Matthew 11:28

The cry of the Christian religion is the gentle word, "Come." The
Jewish law harshly said, "Go, take heed unto thy steps as to the path
in which thou shalt walk. Break the commandments, and thou shalt
perish; keep them, and thou shalt live." The law was a dispensation of
terror, which drove men before it as with a scourge; the gospel draws
with bands of love. Jesus is the good Shepherd going before his sheep,
bidding them follow him, and ever leading them onwards with the sweet
word, "Come." The law repels, the gospel attracts. The law shows the
distance which there is between God and man; the gospel bridges that
awful chasm, and brings the sinner across it.

From the first moment of your spiritual life until you are ushered into
glory, the language of Christ to you will be, "Come, come unto me." As
a mother puts out her finger to her little child and woos it to walk by
saying, "Come," even so does Jesus. He will always be ahead of you,
bidding you follow him as the soldier follows his captain. He will
always go before you to pave your way, and clear your path, and you
shall hear his animating voice calling you after him all through life;
while in the solemn hour of death, his sweet words with which he shall
usher you into the heavenly world shall be-"Come, ye blessed of my
Father."

Nay, further, this is not only Christ's cry to you, but, if you be a
believer, this is your cry to Christ-"Come! come!" You will be longing
for his second advent; you will be saying, "Come quickly, even so come
Lord Jesus." You will be panting for nearer and closer communion with
him. As his voice to you is "Come," your response to him will be,
"Come, Lord, and abide with me. Come, and occupy alone the throne of my
heart; reign there without a rival, and consecrate me entirely to thy
service."

CHSpurgeon

Jesus said to him, "If you can believe.” Mark 9:23

This man’s son was demon possessed…..and he was dumb. The father, having seen the futility of the attempts by the disciples to heal his child, had little or no faith when Jesus turned up, and so, when he was called on to bring his son to him, he said to Jesus, “If you can do anything, have compassion on us, and help us.” Now there was an “if” in the question, but the poor struggling father had put the “if” in the wrong place.
Jesus, without demanding that he retract the “if,” kindly puts it in its right place. It’s as though Jesus was saying: ‘There should be no ‘if’ about my power, no ‘if’ about my willingness, the ‘if’ lies somewhere else.” “If you can??”. “No, friend, it’s ‘if’ you can believe…..all things are possible to those who believe.” The man’s trust was strengthened, he offered a humble prayer for an increase of faith, and instantly Jesus spoke the word, and the demon was cast out, never to return.
There is a lesson here which we need to learn. We, like this man, often see that there is an “if” somewhere, but we are perpetually blundering by putting it in the wrong place. “If” Jesus can help me-“if” he can give me grace to overcome temptation-“if” he can give me pardon-“if” he can make me successful? No, “if” you can believe, he both can and will. You have misplaced your “if.” If you can confidently trust, just as all things are possible to Christ, so all things will be possible to you.
Faith stands in God’s power, and is clothed in God’s majesty; it wears the royal apparel, for it is faith the King delights to honour. In the power of the Holy Spirit, faith becomes mighty to serve, to dare, and to suffer. All things, without limit, are possible to those who believe. Can you believe today?
adapted from C.H Spurgeon

Spurgeon at his best!

These are powerful words from 19th century preacher Charles Spurgeon.....
"He led them forth by the right way."
-- Psalm 107:7

Changeful experience often leads the anxious believer to enquire "Why
is it thus with me?" I looked for light, but lo, darkness came; for
peace, but behold trouble. I said in my heart, my mountain standeth
firm, I shall never be moved. Lord, thou dost hide thy face, and I am
troubled. It was but yesterday that I could read my title clear; to-day
my evidences are bedimmed, and my hopes are clouded. Yesterday I
could climb to Pisgah's top, and view the landscape o'er, and rejoice with
confidence in my future inheritance; to-day, my spirit has no hopes,
but many fears; no joys, but much distress. Is this part of God's plan
with me? Can this be the way in which God would bring me to heaven?
Yes, it is even so. The eclipse of your faith, the darkness of your
mind, the fainting of your hope, all these things are but parts of
God's method of making you ripe for the great inheritance upon which
you shall soon enter. These trials are for the testing and
strengthening of your faith-they are waves that wash you further upon
the rock-they are winds which waft your ship the more swiftly towards
the desired haven. According to David's words, so it might be said of
you, "so he bringeth them to their desired haven." By honour and
dishonour, by evil report and by good report, by plenty and by poverty,
by joy and by distress, by persecution and by peace, by all these
things is the life of your souls maintained, and by each of these are
you helped on your way. Oh, think not, believer, that your sorrows are
out of God's plan; they are necessary parts of it. "We must, through
much tribulation, enter the kingdom." Learn, then, even to "count it
all joy when ye fall into divers temptations."

"O let my trembling soul be still,
And wait thy wise, thy holy will!
I cannot, Lord, thy purpose see,
Yet all is well since ruled by thee."

****************************************************

"The Lord will perfect that which concerneth me."
-- Psalm 138:8

Most manifestly the confidence which the Psalmist here expressed was a
divine confidence. He did not say, "I have grace enough to perfect that
which concerneth me-my faith is so steady that it will not stagger-my
love is so warm that it will never grow cold-my resolution is so firm
that nothing can move it; no, his dependence was on the Lord alone. If
we indulge in any confidence which is not grounded on the Rock of ages,
our confidence is worse than a dream, it will fall upon us, and cover
us with its ruins, to our sorrow and confusion. All that Nature spins
time will unravel, to the eternal confusion of all who are clothed
therein. The Psalmist was wise, he rested upon nothing short of the
Lord's work. It is the Lord who has begun the good work within us; it
is he who has carried it on; and if he does not finish it, it never
will be complete. If there be one stitch in the celestial garment of
our righteousness which we are to insert ourselves, then we are lost;
but this is our confidence, the Lord who began will perfect. He has
done it all, must do it all, and will do it all. Our confidence must
not be in what we have done, nor in what we have resolved to do, but
entirely in what the Lord will do. Unbelief insinuates- "You will never
be able to stand. Look at the evil of your heart, you can never conquer
sin; remember the sinful pleasures and temptations of the world that
beset you, you will be certainly allured by them and led astray." Ah!
yes, we should indeed perish if left to our own strength. If we had
alone to navigate our frail vessels over so rough a sea, we might well
give up the voyage in despair; but, thanks be to God, he will perfect
that which concerneth us, and bring us to the desired haven.
We can never be too confident when we confide in him alone,
and never too much concerned to have such a trust.