Thank you, Sir Alex


I'm trying to remember if my mum told me that Manchester United had a new manager back in 1986. I would have been six at the time so it's possible but I can't be sure. I'm more certain about what it was like to support United in the south back then, surrounded by Liverpool, Arsenal, Tottenham, even Everton fans, all of whom could talk without fear of contradiction about being better. It could only be considered “glory supporting” when I was watching my video of the club's history, with its almost exclusive focus on the 1950s and '60s and passing, awkward references to the dog days of the present.

Gradually, my memories start to involve success: watching FA Cup victories, listening to league titles being won, and eventually, the Champions' League. The one constant in all this has been the gum-chewing fury on the sidelines who made United the most thrilling team to support. Even if the football wasn't breathtaking (though it usually has been), they would be doing something else to make your heart beat faster.
“This team never loses, it just runs out of time."
“Can they score? They always score...”
“With United, it's never over until the fat lady's had a heart attack.”
My neck still tingles with memories of 1999 in particular, but in recent years, as I've learnt a bit about leadership, how Ferguson works has become almost as enthralling. The ability to know and understand deeply about so many people (700 staff at United, countless other contacts throughout the industry) whilst maintaining a ruthless focus on his vision for the club is extraordinary. Even Harvard Business School felt they could learn from him.

Ultimately, though, he is why I enjoy football so much, having made it so excellent and so exciting for so long. However little football really matters, it can make some of us smile, and he's been the cause of that too many times for me not to say thank you.

Where evil really is


As yet another famous figure admits to charges of sexual abuse, I’ve been thinking about how these cases have followed on from scandals involving Christians. One of the arguments made against Christianity being true is the terrible behaviour of some of those who say they follow Jesus, but I don’t think this stands up. In fact, it leads to an affirmation of what Christianity teaches:
  • Christians have committed or been complicit in sexual abuse, now we have seemingly everyone from post-war light entertainment being found guilty of similar crimes.
  • Christians have been accused of waging war in the name of their ideology, now we’ve had a century of secular bloodshed.
  • Christians have manipulated the emotions of ignorant people in order to get their loyalty and money, now we have adverts.
The conclusion this suggest is that it’s not religion in general or Christianity in particular that are evil, it’s people.
“Think of people you consider fanatical. They’re overbearing, self-righteous, insensitive, harsh. Why? It’s not because they are too Christian but because they are not Christian enough. They are fanatically zealous and courageous, but they are not fanatically humble, sensitive, loving, empathetic, forgiving or understanding – as Christ was… What strikes us as overly fanatical is actually a failure to be fully committed to Christ and to His gospel.” (Timothy Keller, The Reason for God)

The case for telling better tales better



Alan Jacob's article in First Things, "Lena Dunham and the Inviolable Self", is another helpful attempt to get Christians in the western world to understand the times they are living in.

He contrasts the worlds of Lena Dunham's TV show Girls, focusing on its treatment of a character called Adam who seems reprehensible to him but not to the cast and fans of the show, with Jane Austen's Mansfield Park, particularly its “morally untethered, and therefore (yes) dangerous” brother and sister, Henry and Mary Crawford.
“The great theme of Mansfield Park is moral education: the difficulty and necessity of pursuing it, the stability and patience it yields to those who have been given it, the terrible price paid by those lacking it, who therefore find themselves at the mercy of ’a mind unused to make any sacrifice to right.’”
The world in which Girls exists is entirely different. Its moral framework - a term it might deplore - being best described by Woody Allen when challenged about his affair with his lover’s adopted daughter: “The heart wants what it wants.” This is not an extension or progression from Austen, the basic assumptions are utterly different which means conversations between the two are impossible.

Jacobs quotes philosopher Charles Taylor on this unbridgeable divide:
“we somehow have to weigh together, perhaps even adjudicate between, demands emanating from the ethical outlooks of very different cultures and civilizations. Here we tend to struggle without being able to find any common ground from which to reason in a way that people from both cultures could be induced to accept.”
Each “world” has its values, buried so deep as to be unseen and therefore simply assumed, which it will defend at all costs, to the likely bafflement of others. (I've recently been thinking that “fear and loathing” describe the mutual discomprehensions of conservatives and liberals. In British newspaper terms: The Mail fears The Guardian, and The Guardian loathes The Mail. I'm not cheering for either of those teams, by the way.)

So what is at the heart of Girls and the worldview it represents in the stories it tells?
“Our selves remain pure and free regardless of our actions with others or theirs toward us.”
Whether you agree with that assessment or not, what's really interesting is that Jacobs sees this value as expressed in “sacred parables” and therefore not a topic for debate, it simply is the case. To question this would be to question gravity, or evolution. To challenge this value is like telling those who hold it that the letters they use to make words are suspect.

What should Christians do, wishing to critique another culture's sacred parables: is this is an impossible job that is best not attempted?
“surely this would be a failure of compassion: Only the most devastatingly traumatic events are likely to shake people’s faith in what they have designated as sacred, and it cannot be loving to wish such trauma on others, no matter how wrong we believe them to be. Perhaps even more important, turning aside is also a failure of imagination—a failure to explore the possibilities of indirect communication.”
Søren Kierkegaard, who described such underlying beliefs as illusions, offered a solution long ago:
“an illusion can never be destroyed directly, and only by indirect means can it be radically removed.”
In other words, many logical, biblical preaches, books, and blog posts critiquing the worldview expressed by Girls will have precious little effect, except momentarily on the morale of those who already agree. I write this as a preacher, reader and writer who rejoices in biblical thinking.

The better alternative, in the words of Paul Griffiths, is to show the truly good “until its radiance dazzles the pagan eye.” This recruits our daily lives and our imaginations.
“What we need is not condemnation ... but better art and better stories — better fictional worlds, by which I mean fictional worlds that rhyme with what is the case, with what is true yesterday, today, and forever.”
So Jacobs waits, “with all the patience I can muster, for another Jane Austen.”

I accept the challenge of telling better tales: the Bible and every culture on earth is too full of stories for Christians to consider them an occasional variation from the real business of presenting facts.

My doubts arise as I consider the past hundred years. Did the great Christian writers of the Twentieth Century have this desired effect? It seems that they did not, which leaves me wondering if that was their fault, or the fault of the proposition being made here.

What is most helpful is the clarification that many Western Christians think that they're having discussions on the same terms with people who believe fundamentally different things to them. We're not in Christendom any more. (They also therefore need to think carefully about what they can engage with and accept from a culture foundationally at odds with what we believe to be true.) To put it in New Testament terms: this is talking with Gentiles, not Jews. That's fine, God is excellent at bringing His Kingdom into pagan realms. We just have to make sure we're aware of this and responsive to Him as He does this.

There's a true story to tell with an almighty hero and an as-yet unnumbered cast.
“The god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake. For God, who said, ’Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.”
(2 Corinthians 4:4-7)

Advice to students in revision season


Dear students of King’s Church,

Because I don’t want to add to the list of things you’re trying to remember in revision season, I thought I’d write out some of what I said on Tuesday night at our Students Together meeting.

As I was thinking about what to say to you about revision and exams, I stumbled upon John 15, where Jesus is teaching His followers about life in Him:
“I am the true vine, and my Father is the vine dresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. Already you are clean because of the word that I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples. As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full.”
Like a lot of John’s gospel, this is deep stuff full of life. The picture Jesus uses is of a vine: Him being the plant and us being branches that grow from Him. He's saying that all the life we have is dependent on Him: “apart from me you can do nothing.” This life comes to us as we “abide” in Him, which He defines like this:
“If you abide in me and my words abide in you” (verse 7)
“If you keep my commandments, you will abide in my love” (verse 10)
Here are three commands from God for you that will give you life over the next few weeks (and beyond) if you take hold of them.

Work
“whatever you do, do all to the glory of God.” (1 Corinthians 10:31)
Revision and exams clearly come under the category of “all”, don’t they? Ability, opportunity, resources – these things are gifts from God (even when they don’t feel like they are) which we are to use for His glory. This involves effort, perseverance, diligence, gratitude. This is part of our worship to God. Really!

This being the case, practical tips about helpful work patterns are more than just pragmatic: they could help you glorify God as you revise. If you've got a revision tip or encouragement, put it on the wall of our Facebook group.

Rest
“The Sabbath was made for man” (Mark 2:27)
A Sabbath rest, one day off in seven, is instituted by God in the Ten Commandments (Exodus 20:8-11, and also Deuteronomy 5:12-15). There's a principle of trust here: will you believe God's promise that working hard six days out of seven is better for your prospects? I've found this to be true in my life, even at really busy and important times. And will you accept the implicit principle that your work, which may seem all-consuming and demanding, is not the only thing in life that matters?

Sunday doesn't have to be that special day but I'd suggest that it's your best bet because there are church meetings to go to where you can worship Jesus and meet with Him, hear His truth, chat with friends (student lunch will of course be on) - all of which will bless and refresh you, which is part of the point of a Sabbath. Watch a film, enjoy the sun (if it stays around), get rested. Then get back to work on Monday!

Pray
“Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” (Philippians 4:4-7)
Look at the deal God is offering you: peace and joy. Even during revision! How? By praying. Thank Him for all His goodness (dwell on this), ask for His help, talking honestly with Him, try to listen... and He will bless you.

Pray by yourself, get some worship music on if that helps, speak in tongues if you're able to: your mind will be inactive but your spirit will be getting strengthened (1 Corinthians 14:4, 14). Pray also when you meet for Small Group, look to care for one another and receive help from each other. You can also use our Facebook group to post prayer requests and loads of us will pray for you!

-

Those are three ways I believe God wants you to abide in Jesus over these next few weeks: work, rest, pray. As you do this, He will work in you, and will be developing your character in ways which will last far longer than your degree. Not only does this do you good, it will show people around you what Jesus is like: a more pressing need for them than their exams! You can also invite them to come to the Study Space we're running at the building to bless them. These are the fruits Jesus is talking about: growth in you, and evidence for others that He is alive.

Lets finish with Jesus, who tells you to abide in Him. He's the happiest person in the universe, and the most loving, and the most powerful. He offers you Himself, there's nothing you need more.

I'll be praying for you, that your work goes well and that you get to know God more over these next few weeks.

Lots of love,

Luke

Seeing God's glory


Last Sunday I preached on Exodus 34:29-35 and 2 Corinthians 3:7-18, which talks about it. You can listen to me talking about both of them here.

Why is Moses’ face shining when he comes down the mountain in Exodus 34:29-35? We’re given the answer: “because he had been speaking with God” (v29). The account we have of his time up there includes him asking to see God’s glory (33:18), which God graciously agrees to do; that experience of God leads to his face shining because glory and light seem to be related (see also Ezekiel 1:26-28). Glory is God’s self-disclosure to us: we see and hear what He’s like.

This occasional appearances of the glory anticipate and are superseded by the appearance of the Son of God on earth: Jesus (John 1:14, Hebrews 1:1-3). There are moments of shining glory during His time on earth (Luke 2:8-9, Matthew 17:2-3) but more often, the revealing of His glory is different to this. He is veiled as a baby, a carpenter’s son, a resident of the back end of beyond, not a member of any kind of elite – but then His glory shines forth in His teaching, His power over nature, His welcome of the rejected and His healing of thousands. This all brings glory to God (John 17:4) and leads to the amazing conclusion described in John 12:23-24 “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” The glory of God, the ultimate explanation by God of who He is, is the death of Jesus Christ His Son, by which life can be given to others. We sing a song, “This is Jesus in His glory: King of heaven dying for me.” Greater than the light which Moses saw, or the vision that dazzled Ezekiel, or a host of angels stunning shepherds – the cross is the greatest display of the glory of God because it tells us more about God than anything else.

2 Corinthians 3:7-18 reflects (as it were) on this story of glory: how it is only by God’s power that we see His glory, which is far superior to what even Moses experienced. It gives us a way of thinking about our current experience of God: does verse 18 describe you, or are you more like Moses – sometimes shining, then fading, or one of the Israelites who were frustrated or cynical spectators. If it’s anything less than verse 18 – “beholding the glory of the Lord… being transformed into the same image from one degree of glory to another” – then we can’t settle for it. Not because we’re chasing experience but because Jesus deserves to be seen and known and loved and praised as supremely, exclusively glorious.

If we’re not amazed by Jesus’ glory, why not?
  1. We’re only glimpsing it. It gets some of our attention but not all. Other things vie for our gaze, legitimate and less so. John Donne confessed: “I neglect God for the buzzing of a fly, for the creaking of a door, for the rattle of a coach in the street.”
  2. We close our eyes. Disappointment and frustration wear us down, hurt makes us flinch, bitterness pulls at our eyelids. You can keep coming to church events, maybe even look the part, but your heart and your eyes are closed. You’ve decided that God is not glorious.
What shall we do in order to behold more of His glory? C.S. Lewis, in Meditation in a Toolshed says something I've found helpful to think about:
“I was standing today in the dark toolshed. The sun was shining outside and through the crack at the top of the door there came a sunbeam. From where I stood that beam of light, with the specks of dust floating in it, was the most striking thing in the place. Everything else was almost pitch-black. I was seeing the beam, not seeing things by it. Then I moved, so that the beam fell on my eyes. Instantly the whole previous picture vanished. I saw no toolshed, and (above all) no beam. Instead I saw, framed in the irregular cranny at the top of the door, green leaves moving on the branches of a tree outside and beyond that, 90 odd million miles away, the sun. Looking along the beam, and looking at the beam are very different experiences.”
Often when we think about seeing God and His glory, what we actually think about is seeing beams of light – radiances from God. A miracle, an encouragement, provision, guidance, creation – all these and other good things come from God and are displays of His glory but we don’t go further than seeing the things themselves: we don’t adjust our perspective to “look along” the beam and see the one who is shining. We do this by considering what the blessing says and shows us about God. This way of thinking even enables us to praise and know Him through times of hardship because we can look past those things to the One who gives us hope. The Holy Spirit has been given to help us with this: He loves to show us God’s glory, which is why Paul mentions Him (2 Corinthians 3:17,18).

The new dawn


"On the third day the friends of Christ coming at daybreak to the place found the grave empty and the stone rolled away. In varying ways they realised the new wonder; but even they hardly realised that the world had died in the night. What they were looking at was the first day of a new creation, with a new heaven and a new earth; and in the semblance of the gardener God walked again in the garden, in the cool not of the evening but of the dawn."

G.K. Chesterton, The Everlasting Man.

Good Friday evening



How might some of the people involved in the original Good Friday have felt that evening...


Though a posting in northern Britannia might have been colder and more dangerous, there couldn’t be many worse places to be a Roman soldier than here in Judea. As the sun sank down, Antonius wandered round the barracks catching up with the complaints and the banter from the day. A few of the men were still talking about the executions, particularly the lad who’d won the game of dice for the robe that one of the dead Jews had worn. If he talked much more about it he might end up losing it.

Antonius was still thinking about it. Not the robe, the man. You thought you knew where you were when you put someone on a cross, and two of the three they’d done today had been bog standard, all the usual stuff you got used to and learnt to ignore. But the other one... The lads who were there agreed they’d never seen anyone go like him.

It was supposed to be Barabbas who got it. He’d attacked a patrol last week so the news that Pilate had let him go because of some stupid local tradition had not gone down well at all. Instead it was this guy no-one had ever heard of, who a few of them had had to stay up all night with, marching him from one part of the city to another whilst Herod and the Jews tried to decide what to do with him. No surprise there were a few in the legion that morning who weren’t happy with the hassle he’d caused. That had put an extra bit of spite in their whips - and when that didn’t got a response from him, they’d really gone to work, so bad he nearly didn’t make it to the actual crucifixion. But he still didn’t say anything. No spitting, cursing, promises of revenge; no crying for his mummy either. He’d just taken it.

He had said a few things eventually, they always do – last words and that. Most of the men didn’t understand because they were new here and hadn’t learnt the language, but those who did said he’d asked his God to forgive them! Could you believe it? Antonius was a soldier man and boy, he would swear he’d never heard anyone on a cross say anything like that, and who would? The captain even said he reckoned the guy was innocent. But what did that matter now? It was over.


~


Simon had got back to the guesthouse as quickly as he could, but not before the sharp-eyed wife of the owner had seen the blood on his clothing. He answered her questions with the only explanation he could think of: the truth that the Romans had grabbed him when one of the poor souls they were executing had collapsed. The memory of it turned his stomach again, there had been so much blood. The cross-beam they’d made him carry was coated in it.

And no wonder, the condemned man had been ravaged by whips. Simon could see he’d been strong once but there was barely a shred of skin left on his back – flies were already feasting on him and the exposed muscles were quivering with shock. His face had been beaten and his beard pulled out; He seemed barely human. Once, he had looked Simon in the eyes, though his were so bruised they were barely half-open. Strangely, Simon felt it was the moment of the whole ordeal he would remember most clearly, though when he tried to describe it to his inquisitive host he couldn’t find the words.

Her satisfaction that there was one less trouble-maker in the city annoyed him but he kept his counsel whilst she gave him water to rinse his cloak. At last it was clean enough, and he could go to his room and try to sleep. It had been a terrible day but it was over.


~


Caiaphas sat down with a sigh, still wearing his High Priest’s robes. It hadn’t really turned out how he’d hoped, this day he’d been planning for so long. He should have been feeling triumphant, exultant: the fool was dead and he, Caiaphas, had made it happen. All that so-called wisdom, all those rumours of miracles... they would die with him. But even now, even when they had got him nailed to a cross, it still felt like they had never really been able to lay a finger on him. He hadn’t broken like the other pretenders before him. He had even – curse his blasphemy – still called God his father while he hung there. Well, God had cursed him.

On top of the frustration of finding that the fulfilment of your ambitions has not fulfilled you, there was strange news from the Temple. Something had happened to the great curtain that separated the presence of God from the rest of the world. The men on duty had heard a tearing sound within the sanctuary. They had, they said, crept in to see if there had been any damage and there it was, the glorious 60-foot high curtain torn down the middle, thrust open. There were worried faces and fearful mutterings but Caiaphas soon put a stop to them. That was his job. He gave orders for repairs to be made as soon as Passover was finished, swiftly and silently. The people mustn’t hear about it: he wanted no more trouble, there would be no more after today. It was over.

~

The silence in the room made every sound from outside louder. Every footstep could be soldiers coming to arrest them, every shout was an echo of the murderous crowds. All that remained in the room from the night before was the table where the Twelve had eaten with Him; it was enough to haunt those who had been there. Usually when Jesus spent time with just a select few, the rest would interrogate them at the earliest opportunity: what had He said, what had He done, what did it mean? Though some longed to do so now they knew they couldn’t. John’s tears, Peter’s empty stare forbade it.

Grief and despair held them.

It still didn’t feel real, though there was nothing on earth as real as crucifixion. It was like the horrible opposite of when He’d done a miracle – those wonderful moments of astonished excitement that couldn’t be true except that the lame man was leaping around or the parents were crying tears of joy over their once-sick child. They were like glimpses of your dreams, when you could dare to believe what your heart most desired. What did all that mean now?

They had always been a strange group, nothing really in common except Him, when you thought about it. No wonder those with Him last night had scattered so quickly. They were together again now, in the house because nowhere else seemed safe. Peter had been the last to arrive, who knew where he had been? He still hadn’t said a word.

That morning, some of them had gone to Pilate’s palace in the hope that Jesus would be freed, or at least let off after a violent warning, but the tide of mob rule had swept over them, and Him. It had happened so fast but lasted so long. His mother had insisted that she go to be with Him. Of all of them, she seemed the most prepared. But how must it feel to see the son you brought naked and crying into the world go out of it in the same way? To see the body you cared for when it was seemingly at its most fragile, desperately breathing its last? The sound of nails being hammered into wood had once meant Joseph, and later Jesus Himself learning His trade. Now she would never be able to hear it without being taken back to that horrible hill.

Most of His followers had watched what happened from as far away as possible; it was outside the city walls and happened on a peak, so they could see from a safe distance. John was the only one of the men who had dared to stay close; against his better judgement Mary had taken them right up to where Jesus was being killed. She had dug her nails into John’s hand as they hammered theirs into Him. She almost fell faint when they lifted Him up into place and He screamed before the breath was forced out of Him. The crowd around them laughed and swore, and left. The priests looked coldly on. Somehow, He still thought of others. He was still making offers of life to those around Him, even one of the men being crucified with Him. Then He told John to look after Mary as he would his own mother. Then everything went dark.

Jesus had suddenly seemed unaware of anything around Him, and the physical agony in His face was transformed into something far worse. If you’d ever seen Him pray to God you would have never have expected this look from Him, of one who had been abandoned, hated by their closest love. Now even Mary couldn’t bear to watch as He hung between heaven and earth, held in a place no-one could comprehend.

The knock on the door shook them out of their memories and present fear filled them once more but it was just some of the women. They said they couldn’t bear to leave Him but His dead body had been taken down and carried to a tomb. "Where?" Joseph of Arimathea had a tomb in a garden nearby and had let Him be put there, Mary Magdalene explained. "He’s one of the council who killed Him!" someone cried out. "But he told me he hadn’t wanted this to happen," she said. "Then why didn’t he say something last night? Why not...?" The anger trailed off in exhaustion: what difference did it make now? They returned to their own thoughts, each thinking the same thing: it was over.


~


But in the darkest depths of Hell, Satan saw, and heard, and knew that defeat terrible and total had come. The fear of death, the power of sin, the accusation of guilt – in an instant his weapons had been taken from him. Nothing now could stop the Creator rescuing billions and billions of His creatures, there was nothing that he could do to prevent that, or his own destruction. It was over!


~


Had Heaven ever heard a greater roar? Not when He’d made stars, not when He’d gone to earth, not even when person after person after person had put their trust in Him. The cry went up again, and again, of joy and awe as He stood before them: scarred man, mighty God, victorious.

As they bowed down to worship, one of the angels dared to ask, ‘So, is it over then?’ ‘No,’ Jesus replied, ‘It has only just begun.’



John Piper on thinking, and loving God



John Piper helps me realise how great God is: reading him makes me conscious of how often my centre of gravity is in the wrong place. How about this to challenge how we mostly think and act:
“The task of all Christian scholarship – not just biblical studies – is to study reality as a manifestation of God’s glory, to speak and write about it with accuracy, and to savour the beauty of God in it, and to make it serve the good of man. It is an abdication of scholarship when Christians do academic work with little reference to God. If all the universe and everything in it exist by the design of an infinite, personal God, to make his manifold glory known and loved, then to treat any subject without reference to God’s glory is not scholarship but insurrection.” (168)
Can you sense the passion which shapes his way of thinking, a logic that is hot with love for God? It has been so helpful to me to learn from this in several of his books, I’m grateful that he helped me to come to the conviction that when I follow a train of thought that leads to a conclusion which lessens God’s greatness, I must have been going in the wrong direction. Here’s another dose: if you’re a Christian, why do you love Jesus?
“It looks as though it is possible to “receive Christ” and not have him for what he is. One way to describe this is to say that when these people “receive Christ,” they do not receive him as supremely valuable. They receive him simply as sin-forgiver (because they love being guilt-free), and as rescuer-from-hell (because they love being pain-free), and as healer (because they love being disease-free), and as protector (because they love being safe), and as prosperity-giver (because they love being wealthy), and as creator (because they want a personal universe), and as Lord of history (because they want order and purpose). But they don’t receive him as supremely and personally valuable for who he is. They don’t receive him the way Paul did when he spoke of “the surpassing worth of knowing Christ Jesus my Lord.” They don’t receive him as he really is – more glorious, more beautiful, more wonderful, more satisfying, than everything else in the universe. They don’t prize him or treasure him or cherish him or delight in him.” (71-72)
It’s as if he’s taken hold of me by the shoulders and is lovingly shaking me and saying, ‘Do you get this, do you see the wonder and beauty and glory of Christ – every day?’

The above quotes are from a book of Piper’s that I’ve just finished called Think: The Life of the Mind and the Love of God (IVP, 2010). After being challenged recently about my awareness of God’s presence, I’m now also wrestling with how I think about Him and for Him. They are, of course, related.

Piper’s conviction of the importance of thinking, and awareness of its limits, come from two key texts: Proverbs 2:3-6 and 2 Timothy 2:7, both of which emphasise that my role in this is important but God’s is decisive. This gives us hope and a serious charge:
“The willingness of God to give us understanding is the ground of our thinking, not the substitute for it.” (65)
“If we don’t choose to think harder, we will settle for an adolescent level of understanding the rest of our lives.” (48)
“I would like to encourage you to think, but not to be too impressed with yourself when you do.” (17)
If you struggle with the idea of objective truth, or you feel your mind isn’t as engaged with God as it could be, or you just want to spend time with someone who loves God, Think is the book for you.

There Must Be Blood

Preach audio here.

We’re blessed to live in a time and place where we have a lot of freedom to choose where we study and work, who we marry, etc. This is good but increases pressure on us: we have to be acceptable to get the course / job / partner we want. Social media accentuates this, acceptance (of friend requests, liking photos, etc.) is at the heart of it. If this is how we relate to one another, how does God treat us?

Exodus 24 shows us the basis of any person’s acceptability to God. He is at the top of Mount Sinai, appearing in dread holiness and power (Exodus 19:16-20) so the people are happy for Moses to go up and leave them at a safe distance (20:19) but then God extends the invitation to some of them.

What would we do if God appeared on a nearby mountain in glory and cloud and fire and called us up there? The most typical response of those who are going to encounter God is to cover up to protect themselves: Adam and Eve with leaves (Genesis 3:7), us with whatever our culture values most: respectability, power, beauty...

It’s because of sin that we have to do this: it makes God’s presence dangerous because He cannot abide with imperfection. But He has made a way for us to be successfully covered. Adam and Eve’s sin should have cost them their lives, but we’re told that God covered them with clothes out of animal hides (Genesis 3:21) - an innocent creature died so that the guilty could be covered. This happens in Exodus 24 as well: bulls are sacrificed and half their blood is poured on the people. Then and only then can the invited group go safely up the mountain - not when they’ve promised to obey the Ten Commandments or when they’ve proved that obedience.

Why is blood used this way? Leviticus 17:11 explains that God is happy to use it as a substitute for us. Israel had experienced this with the Passover, painting their doorposts with lamb’s blood which protected them from death (Exodus 12:21-27).

All of this is what Jesus was thinking of the night before He died (Matthew 26:26-29). The blood of Jesus is of infinite value, and it was given as a substitute for you. No sin, no life is so vile that His blood cannot cancel it out and give you God’s favour instead (1 John 1:7, Romans 5:9) If you have asked God to accept Jesus’ death on your behalf, this is what He will do for you. If you are covered by His blood, you are perfectly acceptable in God’s eyes, you climb the mountain to meet with Him confidently (Hebrews 10:19-22).

How to respond to this great news:

  • Everyone is looking for acceptance – you only need God’s, and that only comes through Jesus. There’s no need to strive, there’s no battle for acceptance. We forget this so easily, we need to tell ourselves it every day.
  • This is the basis of true hope. You can be rejected by everyone in this world but if God has accepted you, you will have joy forevermore.
  • Enjoy God. He says, “Come dine with Me: I died so that you could.” (Hebrews 12:18-24)

 

The Brain is Wider than the Sky



Bryan Appleyard is a great source of interesting articles on Twitter, including many of his own. I like him because he helps me think, writes well, and – along with John Piper – introduced me to the works of Marilynne Robinson.

His book, The Brain is Wider than the Sky is a lament, an appeal, almost a manifesto for how we are to let technology serve us, rather than be served by it. He sees life as more wonderful and complex than it is often treated:
Binary code implanted in the modern imagination the belief that everything can, ultimately, be broken down into a primitively simple and irreducible pair of atomic units that specified only that there was something or there was nothing... If everything can ultimately be specified by zeros and ones, then so can humans.
We might think a machine is intelligent, not because it actually is, but because we have made ourselves more stupid to make it look smarter.
Men without chests, men as artefacts, suggest two of the great and, I believe, closely related images of our time – the robot and the celebrity, both creatures that have stepped into the void where values have no objective existence.
Appleyard’s lode star is art, “the complex solution to the complex problem of our existence”, which starts and concludes a journey through medicine, philosophy, science, economics, environmentalism, and Paris Hilton. He speaks to experts in many fields (though not Hilton), generally those who agree with his perspective, or, perhaps more fairly, have helped shape his convictions. Either way, it’s an opportunity to hear smart people talking about important things, which shouldn’t be passed up lightly. He concludes with a hopefully triumphant vision: the artist David Hockney drawing with his iPad: “the artist at peace with the machine, his servant.”

It’s interesting for me as a Christian reading him, who is agnostic, summon Christians such as Emily Dickinson, C.S. Lewis, and Marilynne Robinson to his cause. The Bible pretty much commands its readers to be stunned at who we are, and warned. We are made in the likeness of God the infinite Creator (Genesis 1:26). Our fallenness is amply described in Scripture, and here. These two giddying forces are at work in each of us. A line from Ecclesiastes came to me again and again as I was reading this, a glimpse of what was being grasped: God “has put eternity into man’s heart” (3:11). There is more to us, and more to life, than we are often fooled into accepting.

The Brain is Wider than they Sky helps you look at both anew.

Another post about reading Marilynne Robinson



Here’s what it looks like when I make notes of everything I think good or interesting in a book by Marilynne Robinson. She is my favourite writer, I find what she says interesting and how she says it almost magical. Time and again I have the sense of someone who has thought deeply, to the exclusion of other quick distractions that many of us seem more attracted to. I imagine her seated at a desk with a large window and grand vista, found in thought. Because she thinks and writes at this alternative speed, I am helped and challenged to do the same.

When I Was A Child I Read Books reminded me of C.S. Lewis’s The Abolition of Man, with its disregard for simplistic solutions – in education and science particularly – that exclude true Christianity and thus negate humanity. New atheism and Tea Party politics are both on the receiving end of her quiet wrath, expressed through unpicking their arguments and curiously asking however it was that someone might think that way.

The arguments she makes in this collection of essays might not always be unique, but I have rarely read them made with such quiet, perfectly-arranged force. Pulling them from long arguments may lessen their impact, in which case you should just get on with reading the book, but here some of them are anyway.

She speaks passionately about the true goal of education:
“Lately we have been told and told again that our educators are not preparing American youth to be efficient workers. Workers. That language is so common among us now that an extraterrestrial might think we had actually lost the Cold War.”
“The human brain is the most complex object known to exist in the universe. By my lights, this makes the human mind and the human person the most interesting entity known to exist in the universe. I say this to my students because I feel their most common problem is also their deepest problem – a tendency to undervalue their own gifts and to find too little value in the human beings their fiction seeks to create and the reality it seeks to represent. By means direct and indirect this problem has been educated into them.”
“If we educate [our children] well, we give them the means to create a future we cannot anticipate. If we cheat them, they will have the relatively meagre future we have prepared for them.”
“[William Tyndale] wrote to the comprehension of the profoundly poor, those who would be, and would have lived among, the utterly unlettered. And he created one of the undoubted masterpieces of the English language.”
She makes the best argument I have ever heard against the imposition of life-wrecking human policies in the wake of the economic crisis:
“Eliminate the overwhelming cost of phantom wars and fools’ errands, and humankind might begin to balance the books. After all, its only debts are to itself.”
Robinson is a Christian, here’s beautiful summary of the Bible:
“God is of a kind to love the world extravagantly, wondrously, and the world is of a kind to be worth, which is not to say worthy of, this pained and rapturous love.”
She is also a shrewd counsel for the defence. On Christianity and science not being at odds:
“We live in a time when many religious people feel fiercely threatened by science. O ye of little faith. Let them subscribe to Scientific American for a year and then tell me if their sense of the grandeur of God is not greatly enlarged by what they have learned from it. Of course many of the articles reflect the assumption at the root of many problems, that an account, however tentative, of some structure of the cosmos or some transaction of the nervous system successfully claims that part of reality for secularism. Those who encourage a fear of science are actually saying the same thing. If the old, untenable dualism is put aside, we are instructed in the endless brilliance of creation. Surely to do this is a privilege of modern life for which we should all be grateful.”
On atonement as divine child abuse:
“Why do I feel compelled to note that Jesus was thirty-three [when He did]?”
On the world having many religions not being evidence against Christianity:
“Perhaps only in Europe was one form of religion ever so dominant that the fact of other forms could constitute any sort of problem.”
On Old Testament law as cruel:
“The tendency to hold certain practices in ancient Israel up to idealised modern Western norms is pervasive in much that passes for scholarship, though a glance at the treatment of the great class of debtors now being evicted from their homes in America and elsewhere should make it clear that, from the point of view of graciousness or severity, an honest comparison is not always in our favour.”
I’m going to stop now but there's much more for you to find and think about. If you prefer fiction, maybe start with Gilead or Home.

Something for you if you like music, and if you don't


I love history and I love music, so I loved Howard Goodall's Story of Music, a six-part history lesson about music. I can't guarantee its factual accuracy but it taught me a lot about where music comes from, and how it has got to where it is. You've only got until Sunday 9th March to watch it on iPlayer, so you'll have to get a move on.

Conversely, I like Adele and I don't like memes, however I laughed very loudly at this:


(Thanks/blame to Liam Thatcher for that link)

Bring Up The Bodies

After a long wait to read it, I've just finished Hilary Mantel’s Bring Up The Bodies. It took just a few days to read, the narration is dense but runs giddyingly along, spinning you into the confusion of the time it describes: the end of Henry VIII's marriage to Anne Boleyn.

As in Wolf Hall, everything is told from the perspective of Thomas Cromwell, essentially the king’s Prime Minister. This device still works, even if it doesn't quite have the thrill of the new any more. Mantel describes him in her Author’s Note as “densely inaccessible”, so she has created a character of fascinating contradictions. He is a closed book whose every thought is explained to us. He is sympathetically cold-hearted, admirably devious, keen to bring relief to the poor and the gospel to all, but able to set up a show trial and executions if his master wills it. I found myself cheering for him and simultaneously recoiling in horror at his - understandable - realpolitik. The writing style captures how alert Cromwell must be to survive and thrive, bringing you into the claustrophobic, mad, and bloody intrigue of Tudor courtly politics.

As any work about this time must acknowledge, religion is near the heart of much of what happens, a vital impulse. There is sometimes Christianity as well. Mantel doesn't make her point against it with the blunt clubbing of CJ Sansom in his contemporary Shardlake series but Pascal’s dictum that “men never do evil so completely and cheerfully as when they do it from a religious conviction” is displayed here. Christians like me may be given pause by this, and we still live in a time where the accusation holds. I've found Timothy Keller’s response to this helpful:

“Think of people you consider fanatical. They’re overbearing, self-righteous, insensitive, harsh. Why? It’s not because they are too Christian but because they are not Christian enough. They are fanatically zealous and courageous, but they are not fanatically humble, sensitive, loving, empathetic, forgiving or understanding – as Christ was… What strikes us as overly fanatical is actually a failure to be fully committed to Christ and to His gospel.” (The Reason for God)

Cromwell might smile at a such a sentiment and the presence of Archbishop Cranmer highlights this yearning for idealism. Cromwell’s heart, as Mantel describes it, seems to desire to live that way whilst knowing that he will not. Observing this battle for equipoise when he is moving at the quicksilver speed of politics, swirling with the high winds of a volatile king, is thrilling.

 

How to be safe from a lion


Yahweh roars from Zion,
And utters His voice from Jerusalem,
And the heavens and the earth quake.
But Yahweh is a refuge to His people,
A stronghold to the people of Israel.
Joel 3:16
When the mightiest of lions roars, shaking his creation, can anyone be safe? Yes! There is a place where we can be confident and secure, even adding our tiny cheers to His great voice. Where? Between His paws. That’s where His children are, secure and delighted in His strength.

The Practice of the Presence of God


To be a Christian is to know and love God, and any help you can get with doing this should be eagerly received. The Practice of the Presence of God, a brief compilation of Brother Lawrence's thinking, has one simple message about how to do this: "we should establish ourselves in a sense of God’s Presence by continually conversing with Him." (location 70, Kindle edition)

This was Lawrence's practice for thirty years. What I enjoyed most when reading this was the grace he had experienced and wanted to share. Though part of a religious order, he finds religious orders unnecessary to communicating with God:
"With him the set times of prayer were not different from other times. He retired to pray according to the directions of his superior, but he did not need such retirement nor ask for it because his greatest business did not divert him from God." (120)
Whether readers with jobs more hectic than his could afford to follow this pattern: "even in the height of my work, I drove from my mind everything that interrupted my thoughts of God" (253) is a moot point. His encouragement that simply by turning our attention to God we are able to be with Him and enjoy Him is an invitation to discover fresh love from the God whose love never fails:
"God... has infinite treasure to bestow, and we take so little through routine devotion which lasts but a moment." (359)