Richard Dawkins can’t stay out of the headlines for long. Mostly recently, Dawkins has caused a stir when tweeting in reply to a woman expressing her moral dilemma. What would she do if she discovered she was pregnant carrying a child with Down’s syndrome? Dawkins volunteered his judgement and his answer is a sobering one; ‘abort it and try again. It would be immoral to bring it into the world if you have a choice.’ A considerable disquiet ensued and Dawkins offered a speedy clarification writing it would be ‘immoral from the point of view of the child’s own welfare.’ There is an obvious and evident lack of compassion in Dawkins’ reductionist argument. But as he is quick to point out his argument is a rational response from his atheistic perspective. ‘Those who took offence because they know and love a person with Down’s syndrome, and who thought I was saying that their loved one had no right to exist, I have sympathy for this emotional point, but it is an emotional one not a logical one.’
Compassion: An unexpected virtue
At the other end of the Atheistic spectrum is author Bruce Sheiman. His book, An Atheist Defends Religion, certainly has a title designed to grab your attention and Sheiman’s book is unusual in its defence of religion. We might go so far as to say a lone voice amidst the hubbub of a more militant atheism vocal in its refusal to recognise that religion is capable of making any positive contribution to advancing the welfare of human-kind. So why is Sheiman moved to write a more generous estimation of a life lived for God? Not least because he recognises that Christ’s coming into the world paved the way for a brand new view of humanity. Apart from Jesus the world would have looked very different. In his historical survey Sheiman concludes that before Christianity ‘a commitment to human dignity, personal liberty, and individual equality did not previously appear in any other culture.’ It was a distinctly Christian view of humanity that led to a radical acceptance of the place and need of others. ‘Once we see ourselves as free individuals, and to the extent that we understand that we are all creatures of one God, we understand that freedom and dignity are the right of all people.’ Here’s an observation from outside of the church – Jesus’ followers committed to seeing the world differently and that included how they chose to view and treat others, especially those in need. In this article I want to explore briefly one particular expression of that impact – the place of compassion. Put simply, the gospel calls on us to feel something for those who are less fortunate than ourselves and that in turn leads to action.
Compassion: The supreme virtue
Jesus saw people as no-one had ever seen them. C.H. Spurgeon said ‘If you would sum up the whole character of Christ in reference to ourselves, it might be gathered into this one sentence, “He was moved with compassion.” And J.C. Ryle observes ‘It is a curious and striking fact, that of all the feelings experienced by our Lord when upon the earth, there is none so often mentioned as “compassion”. Nine times over the Spirit has caused the word ‘compassion’ to be written in the Gospels.’ The Bible word we translate as compassion describes, first of all a feeling, an emotion that comes from the heart (or more literally the bowels!) and so Jesus was moved by feelings of concern and sympathy. Those feelings compelled him to come to the aid of those in need. A quick word-search and we might remember the compassion Jesus showed an ostracized leper when he not only healed but first touched the unclean man (Mark 1:40-42), or his decision to delay his entrance into Jerusalem because of the cry of two blind men (Matt. 20:29-34). Jesus weeps with Mary and Martha over the death of Lazarus (John 11:32-36) and he is moved more by the fate of those who stood under God’s judgement than his own on his journey to the cross (Matt.23:37). There never was a heart like his.
What one journalist discovered when accompanying University of Birmingham Christian Union volunteers witnessing to students on Birmingham campus.
A very helpful article on life in your 20′s.
(HT: Ash Cunningham)
Fascinating article on the Telegraph web site on the intellectual bankruptcy of the new atheism espoused by Dawkins.
Worth a reading this weekend is this Spectator article on the inability of atheism to provide a foundation for morality and ethics. In Douglas Murray’s piece ‘Can human life be sacred in a post-Christian world?’ his honest answer is ‘it’s disturbingly hard to say so.’
(HT: Tony Watkins)
2020birmingham will be holding its annual conference on Tuesday 3rd June in Birmingham. At the heart of our commitment to mission is a belief that to reach our cities for Christ we need to see churches planted that in turn will plant churches. We need nothing less than church-planting movements of all shapes and sizes. At our conference this year Richard Coekin of Co-Mission Network in London will share something of a vision to plant 360 congregations in London over 25 years.
But to reach the people of our cities it won’t be enough even to plant many more churches. To impact our cities we will need churches established that can creatively engage with the gospel across culture, class, ethnicity and every sphere and interest of life. The focus of this year’s conference will be to ask what might it look like for church-planting movements to engage our communities and impact our cities for Christ
If you live in a UK city (or have a heart for our cities) and want to think through what it might look like for you to work towards a church-planting movement where you are then why not join us. If you want to consider what it might look like for your church to engage through social action, the arts, politics and more then this could be a good place to meet with others who are also seeking to engage their communities in this way.
Here’s a short video introducing our conferences.
I have become all things to win all people so that by all possible means I might save some. I do this for the sake of the gospel, that I may share in its blessings. 1 Cor. 9:22-23 (NIV 2011).
What is marriage?
There can be no doubt that one of the most significant events of 2013 was the passing of legislation by Parliament re-defining marriage. At the heart of the debate, whether acknowledged or not , was the question ‘what kind of relationship is marriage?’ And the reason that Christians and our non-Christian friends have found ourselves talking past each other and have failed to find any common ground is simply this; in our society there has been a silent revolution that has taken place over the past 40 years or more in which marriage has ceased to be understood as a covenant and come to be understood as a contract.
What is the difference?
At the heart of the idea of marriage as contract, Tim Keller argues, is the idea that personal fulfilment and individual happiness. So much so that therefore ‘we stay connected to people only as long as they are meeting our particular needs.’ Many might talk of a marriage being over because ‘we have fallen out of love,’ or ‘have drifted apart.’ Marriage vows still give the impression that marriage is a covenant – huge life-long promises are still made – yet the change in mindset that has also seen the introduction of no-fault divorce demonstrating the reality that marriage in our culture is a contract masquerading as a covenant.
Unlike a contract, in covenants we bind ourselves to another ‘come what may.’ The relationship, rather than personal fulfilment, is the centre. Keller argues that perhaps the only covenantal relationship that we can still relate to in our culture is that of parent and child. Parents put the child and the relationship ahead of individual happiness and comfort. Parents sacrifice and serve and seek the well-being of the other ahead of their own. It’s practically unthinkable to imagine someone coming into work announcing that their relationship with their kids was over. Well until relatively recent times it was almost as unthinkable that the marriage relationship could end.
Here’s a table showing how the change from covenant to contract has impacted marriage. In 2011 there were 117558 divorces, in 1860 there were 103. After the 1969 reform act the figures grow exponentially. Why was divorce so rare for so long? Because in our culture marriage was regarded as a binding covenant.
At least three things flow from this biggest redefinition of marriage away from covenant to contract.
1. Falling marriage rates. The reason people say marriage is ‘just a piece of paper’ is because they are viewing it as an economic contract. Whether or not to marry at all is now really no different from going into the phone shop and weighing up the advantages and disadvantages of a contract phone vs. pay as you go. Co-habitation is simply pay as you go. So the table tracks that general decline over 40 years.
2. General acceptance of no fault divorce ad steep rises in divorce rate. Again, that’s what the table shows us.
3. Freedom to redefine marriage and therefore who may enter the relationship. Why should we exclude same-sex couples who wish to make their commitment to each other if marriage is a contract the terms of which we define. And now that same-sex marriage has been accepted by society it’s not surprising that growing numbers of people want polygamous relationships recognised too. Why should we limit a love agreement to 2 people? So in Brazil last year a civil union was established between a man and two women.
What does this mean for Christians and their view of marriage?
The real danger for us in establishing healthy marriages will probably not come from the challenge presented by the re-definition of marriage that took place last year but the cultural shift that represents the redefinition of marriage from covenant to contract over the past 40 years. What tv and Hollywood have done to redefine marriage is far more likely to shape the way you think about marriage, even your own, than recent events.
Tim Keller writes ‘the very idea of ‘covenant’ is disappearing in our culture. Covenant is therefore a concept that is increasingly foreign to us, and yet the Bible says it is the essence of marriage, so we must take time to understand it.’
For, as we will see in our next post, Jesus says marriage is not a contract but a covenant.
At New Year we both take stock of the last 12 months and also begin to give thought to the changes we’d like to make in the year ahead. One newspaper found, last year, that our top 10 resolutions included ‘getting out of a rut’, trying new experiences and the top three were 1. Lose weight, 2. Get fit and 3. Eat more healthily.
But how should we decide our priorities for 2014? One author reminds us that ‘You cannot work on the structures of your life if the ground of your being is unsure.’ In other words if you’re not sure what life is about then it’s pretty difficult to decide how to live it.
A friend of mine pointed me to former pop star Alex James’ autobiography Bit of a Blur (James was the bass-guitarist in the band Blur) in which he looks back on life and decides that his priorities as a pop-star were all wrong. Having lived a pretty wild life, which including spending a million pounds on drugs and drink (!), James says ‘this was the top of the hill. What else could life hold? It’s funny, but when I look back I think that period of my life was the bottom of a pile, rather than Mount Fantasticus. I was a morally bankrupt, drunk fatso with a stupid grin and a girlfriend with a murdered heart.’ What he thought life was all about in his 20′s turned out to be a big dead end.
So how do we decide what it will mean to live well in 2014? Jesus points us to a bigger purpose in life than having fun, trying new things or getting fit. He said ‘Now this is eternal life; that they may know you, the only true God, and Jesus Christ, whom you have sent.’
Jim Packer concludes ‘What were we made for? To know God. What aim should we have in life? To know God. What is the eternal life that Jesus gives? To know God. What is the best thing in life? To know God. What in humans gives God most pleasure? Knowledge of himself.’
And here is the key to making life work. For here we find our purpose that helps shape our priorities. Packer concludes ‘Once you become aware that the main business that you are here for is to know God, most of life’s problems fall into place of their own accord.’
So why not make 2014 a year in which you eat a little better, take up a new hobby but above all else a year in which you discover and enjoy the very purpose for which you were made – to know God and in knowing him to enjoy life.
(HT: Steve Ayers)
One-time atheist and now Christian, AN Wilson ( see why I believe again), has written a super piece in the Telegraph today out-lining why the falling numbers of church-goers and the declining influence of Christianity in the UK are really no reason for us to be alarmed.
He concludes ‘the paradox is that growing or shrinking numbers do not tell you anything. The Gospel would still be true even if no one believed it. The hopeful thing is that, where it is tried – where it is imperfectly and hesitantly followed – as it was in Northern Ireland during the peace process, as it is in many a Salvation Army hostel this Christmas, as it flickers in countless unseen Christian lives, it works. And its palpable and remarkable power to transform human life takes us to the position of believing that something very wonderful indeed began with the birth of Christ into the world.’
The Nobel prize winning Polish poet Czeslaw Milosz writes in his essay ‘The Discreet Charm of Nihilism’;
A true opium of the people is a belief in nothingness after death, the huge solace of thinking that for our betrayals, greed, cowardice, murders we are not going to be judged. The Marxist creed has now been inverted. The true opium of modernity is the belief that there is no God, so that humans are free to do precisely as they please.
(HT: Martin Ayers)
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