Acts 12:19 – Another reflection

Today’s URC devotional reflection deals with Peter’s miraculous release from prison and the incredibility of those praying for his release.   But the writer ignores a tougher question.   We are told that Herod had the guards put to death.   If Peter’s release was miraculous as Luke tells it is God, by rescuing Peter, conniving in the execution of the apparently innocent guards?

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Which world? The choice.

Sitting on Highworth golf course gazing at the Ridgeway across some 12 kilometers of uninterrupted space it was not difficult to be aware that I was sitting on a huge ball surfaced with mountains and valleys, oceans and deserts and inhabited with billions of thinking and feeling creatures like myself: working, playing, sleeping, laughing, crying, eating or hungry, killing or fleeing in terror…  That is the world in which we live, the world we share.

But there is another world, a flat earth, bounded by our immediate horizon, limited by the people we meet and our immediate needs, or at most by the glimpses we see beyond from our newspapers or television screens.   This, we are told, is the real world, the world in which we live and the world by which we are bound.   What a lie!

It is time we woke from the myopic nightmare of the flat earth world bounded by the horizon of our physical senses to an awareness of that far larger, fertile yet finite ball which we share with seven billion creatures with the same needs and appetites, physical and emotional, as ourselves, and which we ignore at our peril.

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Reflections on a reflection

I have just discovered the United Reformed Church’s “Daily Devotion” page and decided to give it a try.     The current topic is the book of Revelation and my first reaction was “Not a very promising start”.    But I was immediately challenged by the opening words of today’s reflection by the Reverend Peter Moth.   “John’s Revelation is a picture book in words.   The Gospels tell stories, but Revelation paints pictures.”

I sometimes struggle with visual art – and poetry – because I have the kind of logical mind that demands meaning or interpretation where there is none to be found.    Artists and poets will often tell us that their work is not about meaning, in the logical sense, but about mood:  hope or fear, joy or sorrow, challenge or reassurance, and to struggle to understand it, to interpret it logically, is to destroy it.

Perhaps this is our problem with the book of Revelation.   For 2000 years people have struggled – and argued – over its interpretation, its meaning, when its purpose is to challenge or inspire.

For me, the challenge lay in some words of this morning’s prayer “for the vision….to live the life of the faithful saints who have washed their robes in the blood of the Lamb”   Logically the metaphor is abhorrent but as a challenge to life at the cost of a sharing – however small, in the suffering that Jesus suffered it is a striking image.

Compared to the sacrifices that many have made and are making in the cause of love the cost of my discipleship is trivial.  What right have I to claim for myself the privilege of one of the band of “faithful saints who have washed their robes in the blood of the Lamb”?   But isn’t that just the point?   I have no such right, no-one has.   I can only strive to live out my discipleship faithfully at such cost as it might involve thankful that it is enough for me to be included in that band.

So after 86 years of struggle with the theology of the atonement has the penny dropped at last?   It’s not about the theology after all.   It’s about the discipleship and the privilege.

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A plea for withering leaves

I must confess that I sometimes find more inspiration from the lines of a hymn than from familiar passages of Scripture.   At a recent service we sang W. Chalmers Smith’s great classic “Immortal, invisible…” with the lines “we blossom and flourish as leaves on the tree, and wither and perish…”   As one well into the withering stage of life’s journey these lines grabbed me with their particularly personal relevance.   I will return to the “perishing” in a moment but first let’s consider the image of a tree as a metaphor for the history of the human race.

Trees have a prominent role in Scripture.   Our earliest forebears saw the source of all our misery and wretchedness in the fruit of a tree;  and John exiled on the Island of Patmos dreamed of a tree whose leaves would be for the healing of the nations.   In between, the Book of Psalms opens with an image of the righteous person as a tree planted by streams of water;  Daniel saw Nebuchadnezzar’s nightmare of the destruction of a great tree as presaging the  downfall of his kingdom;  while. Jesus likened the growth of God’s kingdom to that of a great tree growing from a tiny seed.

The lines from our hymn conjure up a beautiful image of human history as a tree made up of billions of individuals each a leaf, playing its part.   I like to trace my family tree but it is  salutary to remember that it is indeed no more than a tiny twig on a branch of that great tree.   Each of the members of my family are leaves from that twig.   Many have flourished and fallen some are flourishing today and others will burst out tomorrow.     All my friends and neighbours,  all the people I meet or pass by on my daily round,  all the people living in the world today are leaves of different branches and different boughs,  but we are all of that one great tree: all will wither and fall as surely as spring gives way to summer, summer to autumn and autumn to winter:  and new generations will follow as surely as winter gives way to spring.

But what of the “perishing”?  There’s the rub.   But leaves don’t perish do they?   They decay and become part of the soil and their nutrients feed the tree and the leaves yet to come.   In the Bible, as in contemporary thought “perishing” has negative connotations.   There is a finality about it, a sense of nothingness beyond,  and it smacks of judgement and judgement implies division,  and division implies inclusion and exclusion.   In the New Testament perishing  is ultimate exclusion from the blessings of God’s kingdom   But that cannot be the sense which the hymn-writer has in mind here.     The “we” is inclusive and includes the “perishing”.   But if they are perishing in the Biblical sense there could not possibly be a place for such a hymn in a Christian act of worship.   Perhaps Walter Chalmers Smith was just desperate for a word to rhyme with “flourish” but I prefer to think that he has in mind the process by which the decaying leaf feeds its nutrients back into its parent tree.

What becomes of the real “me” when autumn gives way to winter and flesh and bone are turned to ashes is a mystery.   But if this withering leaf can give back to the tree of history for its next spring something of the nourishment with which it has fed the blossoming and flourishing of my spring and summer I shall be content.

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Beware the power of the pen!

My January edition of “Ninety Nine”, the magazine of “Global Justice Now” contained a heart-warming account of the victory of the Standing Rock Sioux people of North Dakota in securing the denial of a permit for the construction of an oil-pipe line through their territory, threatening water supply and desecrating ancestral lands, and opening the way for tons of carbon to pollute our fragile environment

At the time of publication neither the writer of the item nor the editor of Ninety Nine could have known what I, along with millions of others, was to witness a few days ago as a brief item flashed across our television screens showing in less than a second an inch of scribble scrawled across a piece of paper undoing what months of courageous and sacrificial protest of thousands had achieved.

At this point last night I came to an impasse with the question “Is such an act forgivable?” hanging in my brain.   Theologically it must be although I could not bring myself to come to terms with it.     The breakthrough came in church this morning when we sang “Make me a channel of your peace” and particularly the line “Where there’s despair in life let me bring hope”.    For history what has been done cannot be undone.   “The moving finger writes, and having writ moves on:  nor all thy piety nor wit can lure it back to cancel half a line,  nor all thy tears wash out a word of it”.       In that sense it might be considered unforgivable although for Trump it is a matter between Him and God.  (But would Trump take a lesson from a Muslim poet?).    Since then the pen has done even more outrageous damage causing havoc in airports across the world.    Yet, leaving aside its insult to millions whose only offence is to have been born into a particular race and culture this event will no doubt soon be swallowed up in history whereas the Dakota Access Pipeline could conceivably contribute to the end of history.

By the same token a stroke of  Trump’s may undo the achievement of the Sioux people but it cannot wipe out the courage and sacrifice that wrought that achievement.    These are enduring facts that not even Trump’s arrogant impetuosity can cancel.

If the capricious behaviour of Trump’s pen tempts us to despair let us thank God for the channels of peace in which hope lies.   In the struggle for God’s kingdom on earth each such channel,  meeting hate with love, injury with forgiveness, ignorance with truth, despair with hope,  is stronger than a thousand Trumps.

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A different populism

Worship this morning began with the words “All people that on earth do dwell…”    As a Christian I must have sung that hundredth psalm hundreds of times yet it suddenly hit me that there is no mention of Christ or Jesus.   It could be sung with equal sincerity and enthusiasm by any Jew or Muslim yet no-one would ever think it an inappropriate way to begin an act of Christian worship.   Of course, the same could be said of any of the Hebrew psalms but that “all people...” brought it home to me in a particularly striking way.

Later we jumped two and a half millennia to sing the words of Fred Kaan “Let us rise and join the forces that combine to do God’s will.    Granted that hymn is anchored firmly in Christian tradition with an opening challenge to “live for Christ alone”  but I cannot believe that Fred Kaan means us to limit the forces that combine to do God’s will to card-carrying Christians.

Our service ended with John Oxenham’s great hymn “In Christ there is no East or West”  with it’s call to “Join hands then, all the human race” and a claim of kinship to all who my Father’s image bear“.

The title of J.B. Phillip’s book “Your God is too small” has been much quoted but these verses seem to be going further, to be telling us our Christ is too small.   Christ is bigger than the Church, Christ is bigger than Christianity, his purpose of making God’s kingdom a reality on earth as in heaven embraces all humanity and all creation.   Jesus told his disciples “he who is not against us is on our side” (Mark 9:40) and whoever is working to realize the values of that kingdom, whether they acknowledge Christ as its source or not, share in that purpose.

The values of God’s kingdom – peace, justice, forgiveness, love – are under threat today as much as ever, if not more than ever, and we urgently need Christ’s timely reminder that a kingdom divided against itself cannot stand.   Sometimes it would seem as if the kingdom of Satan – of violence, greed, revenge, injustice xenophobia – is more united than God’s but we dare not let it be so.     Populism seems to be the order of the day and it is usually the populism of selfishness and greed.   There is an urgent need for a populism of good,  of reconciliation, of peace.   A coalition of all who acknowledge and struggle for the values of the kingdom regardless of theology or philosophy, whether they be Jew, Muslim, Hindu, Humanist or of any other creed or none.

One last word, for any who may find Jesus’ words “No-one comes to the Father except by me” a stumbling block.   I suggest that an answer lies in three words from John Oxenham’s hymn: “all Christlike souls are one in him”.   Many who do not profess to being Christian may be Christlike – I believe Nelson Mandella had Christlike qualities.   Sadly not all who do profess to being Christian are Christlike..   Donald Trump professes to being a Christian!    And if that seems too judgemental I would add that most of us, I suspect, see Christlikeness as a goal rather than an achievement.


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Confessions of a Liberal Christian – 4. Jesus, the Message

Nowhere is the humanity of Jesus more evident than at his trial before Pilate
Yet paradoxically this is just where his divinity is most evident.   Earlier that week Jesus had told two of his disciples that the hour had come “for the Son of Man to be glorified”.   It is precisely here, betrayed, deserted, despised and unjustly condemned to a cruel death that God’s glory, God’s true nature, the divine truth is revealed in all its fullness, and the pomp and power of Caesar’s representative is shown for the empty charade that it really is. When Pilate proudly boasts of his authority to release Jesus or have him crucified Jesus shatters his pride with the simple reminder that such authority as he has comes from God whereas his own authority, his kingship, lies in his witness to the truth.

Theologically Christians tend to fall into one of two camps.   There are those who see Jesus’ mission primarily as a personal relationship between Christ and the believer and those who see it more in terms of the establishment of a kingdom, a society of justice and peace.    Both are true, both are essential elements of the Gospel, both claim the authority of the gospel texts.    One camp would point to John 3:16 as “the Gospel in a nutshell” while others see Luke 4:18-19 as Jesus’s “manifesto”;  and there  are many more passages in the gospels to support either view.   It is a matter of balance:  those who treasure John 3:16 must not forget that God’s love is for “the world” and for “whosoever”;   while those who see Luke 4 as Jesus’ manifesto must remember that it is a time when the Lord will save his people and the Kingdom is nothing except as a society of saved individuals.   Blessed indeed are those who can walk this tightrope in equilibrium  but most of us in our humanity tend to lean to one side or the other.    For myself I must confess that I tend to see myself as a citizen of the kingdom more than as a sheep of the flock.

I believe the Kingdom of God that Jesus came to establish is the tangible reflection in human society of God’s purpose of justice and peace, present whenever, wherever and by whomsoever its values as portrayed by Jesus in his life, teaching and supremely in his sacrificial death on a cross are realized.     Those values are in marked contrast to those of the world with their concern for the poor, weak and marginalized rather than the powerful and privileged; with relationships built on grace rather than rights, forgiving and forgiven; and supremely with self-sacrificial love

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