Find it difficult to get out of the church bubble? Tim Chester suggests 6 simple ways to build relationships in your community from which you can share Christ.
(HT: Jez Dearing)
Interesting report in the Telegraph today of how corporate sponsors are promising to withdraw all financial support for Stonewall, the Gay-rights organisation, if it continues to promote “intolerance and intimidation” by the inclusion of a ‘Bigot of the Year’ award in its annual awards ceremony.
Mark McLane, Managing Director and Head of Global Diversity and Inclusion at Barclays, said: “I have recently been made aware of the inclusion of a ‘Bigot of the Year’ category in the awards.
“Let me be absolutely clear that Barclays does not support that award category either financially, or in principle and have informed Stonewall that should they decide to continue with this category we will not support this event in the future.
“To label any individual so subjectively and pejoratively runs contrary to our view on fair treatment, and detracts from what should be a wholly positively focused event.”
Christians often use the phrase in the world but not of the world (something drawn from Jesus’ own words in John 17:11 and 16}. It encapsulates that difficult responsibility for Christians to be a visible and yet distinctive presence in the midst of our communities.
Tim Keller in his book Center Church describes something of what this might look like:
We will have an impact for the gospel if we are like those around us yet profoundly unlike them at the same time, all the while remaining very visible and engaged.
1. Christians are to be in the world
Tim Keller writes;
So, first of all, Christians must be like their neighbors in the food they eat and clothes they wear, their dialect, general appearance, work life, recreational and cultural activities, and civic engagement. They participate fully in life with their neighbors. Christians should also be like their neighbors with regard to excellence. That is, Christians should be very good at what others want to be good at. They should be skillful, diligent, resourceful, and disciplined. In short, Christians in a particular community should—at first glance—look reassuringly similar to the other people in the neighborhood. This opens up nonbelievers to any discussion of faith, because they recognize the believers as people who live in and understand their world. It also, eventually, gives them a glimpse of what they could look like if they became believers.
Christians are not to be of the world
Second, Christians must be also unlike their neighbors. In key ways, the early Christians were startlingly different from their neighbors; it should be no different for us today. Christians should be marked by integrity. Believers must be known for being scrupulously honest, transparent, and fair. Followers of Christ should also be marked by generosity. If employers, they should take less personal profit so customers and employees have more pay. As citizens, they should be philanthropic and generous with their time and with the money they donate for the needy. They should consider living below their potential lifestyle level. Believers should also be known for their hospitality, welcoming others into their homes, especially neighbors and people with needs. They should be marked by sympathy and avoid being known as self-serving or even ruthless in business or personal dealings. They should be marked by an unusual willingness to forgive and seek reconciliation, not by a vengeful or spiteful spirit.
In addition to these character qualities, Christians should be marked by clear countercultural values and practices. Believers should practice chastity and live consistently in light of the biblical sexual ethic. Those outside the church know this ethic—no sex outside of marriage—and any inconsistency in this area can destroy a believer’s credibility as a Christian.
That is how Christians are to be in the world and not of the world at one and the same time.
But what if…
Reading Keller on this issue reminded me of a talk I heard a few years ago which highlighted that perhaps the greatest danger is one we hardly ever spot. We spot the danger of Christians being in the world AND of the world (compromise), we are wary of Christians NOT in the world and not of it (retreat) but do we recognise the double-danger of Christians not in the world and YET of the world!
How does that work?
It is possible for Christians and church communities to cut themselves off from the world and retreat into glorious isolationism and yet at the same time exhibit all of the traits of worldliness behind our locked doors. In such a situation the church is unchanged by the gospel and displays all the characteristics of the world. Maybe that means for some being as individualistic in our disregard for the need of others, as materialistic in our attitude to money, as self-obsessed so that the focus of our lives is not the gospel to the lost but our own sense of well-being and comfort.
What a tragedy when Christians are not in the world and yet undoubtedly of the world.
Ed Drew has some helpful advice on making the most of the opportunity this Halloween
(HT: Richard Perkins)
I enjoy reading Matthew Parris in the Spectator each week and occasionally in the Times newspaper. His is a reasoned voice and one of moderation. I was somewhat alarmed therefore when in an article in Saturday’s Times (£) he argued that it is disingenuous of Christians to use sincerely held non-religious arguments in their case against the redefinition of marriage.
Peter Saunders (see below writes)
What appears to have inspired the piece is a debate he had with the former Bishop of Rochester, the Rt Rev Dr Michael Nazir-Ali at a fringe meeting organised by ResPublica, a think-tank, at the Conservative Party conference. Nazir-Ali put forward a case against ‘gay marriage’, which Parris said ‘could have been made by an unreligious professor of sociology’.
His argument was ‘apparently based on the social and cultural value of marriage as presently defined, the importance of a stable upbringing for children, and the resistance people feel to attempts “to change the meaning of the word ‘marriage’ ” ’. Parris then asked the former bishop if he believed that ‘homosexuality was a sin’ and accused him in the article of beating about the bush with his answer.
He goes on to say that Nazir-Ali was ‘being disingenuous’ because he ’plainly believes that homosexuality is a very considerable evil in the eyes of God’. In Parris’ view ‘the rest of us have a right to know the source of (peoples’) opinions, and if they are faith-based those who hold them have a duty in all honesty to declare it.’
He argues that ‘it is slippery for people to couch objections that are really undeclared religious objections in the language of a secular argument.’ It is the case that Christians have some arguments that derive from their faith but we also have many that are shared by people of all faiths and none.
Essentially Parris is insisting that religious presuppositions must stand behind non-religious arguments when those non-religious arguments are presented in a debate by a believer. With respect, that is a complete nonsense. The fact that an atheist and a theist may arrive at the same conclusion on the issue of gay marriage based on the same sociological evidence and present the same arguments is demonstration of the fact that whilst a religious person may have some arguments for a position that derive from his religious views they need not all do so. In fact one would expect a rational, intelligent Christian to derive his arguments from a diverse range of evidence.
Parris’s position is a dangerous one that suggests that any argument uttered by a Christian is inherently one of faith because it depends on their theological convictions. The result is that all arguments spoken by someone of faith can then be conveniently dismissed by the secularist. Where this leaves us is in a world where arguments against gay marriage may be presented by both a gay atheist and a Bible-believing Christian but where the Christian (unlike the Atheist) is told he has no right to use them because they derive from his religious convictions (even though they don’t). The result? The voice of the Christian is dismissed at a stroke whatever he or she may be wishing to say.
This is not a position of reason and smacks somewhat of prejudice, even intolerance, against ‘people of faith’. If we use faith based arguments they will be regarded as irrelevant in an increasingly secular world and if we use non-faith-based arguments we will be accused of hiding our real reasons! Either way we can’t win.
Dr Peter Saunders of the Christian Medical Fellowship and himself a regular on TV programmes such as Newsweek and Radio 4’s Today programme takes issue with Matthew Parris in an excellent blog post here.
Every time I’ve heard Peter Jensen he’s been thought-provoking and always insightful. In his closing presidential address to the Anglican Synod in Sydney he spoke on The challenge of the gospel against the cult of the self. Lots of challenge on how we speak to our culture and live & serve in our churches.
My first introduction to the London 2012 Paralympics was the miraculous sight of seeing a double-arm amputee win a swimming backstroke gold-medal and that in a time I couldn’t compete with if I trained for the rest of my life. The games are revealing truly extraordinary people doing extraordinary things. They are also highlighting a unique opportunity for Christians to speak out against our double-standards as a nation when it comes to our concept of the value of human life. Put quite simply our abortion law discriminates against the disabled as this article in the Catholic Herald reveals.
(HT: Maurice McCracken)
When leaders of our society (political and intellectual) urge us to embrace social changes designed to promote social transformation their main argument is that such change is a mark of social progress.
The speeches of our politicians, the views esposed on the BBC and in the columns of newspaper commentators present the social revolution that has taken place as an inherently good thing. What lies behind the rhetoric is an assumption that we really do know better than the generation(s) before us when it comes to the issue of how to live well in the world. Our values, they say, are not merely different, they are superior. We are told that the new values demonstrate a more enlightened, better informed and more sophisticated view of ethics than held by previous generations. Whether its no-fault divorce, abortion on demand, more liberal licencing laws, redefining marriage they are each presented as indicators of moral advance.
What is beyond doubt is that a great ‘experiment’ is taking place in which we are exchanging one set of values (predominately Christian) for another set (predominately anti or post-Christian). But in his chapter on the philosophy of history in The Philosophy of Tolkien Peter Kreeft highlights just how profoundly Tolkien and CS Lewis disagree with the idea that the social progressivism we are witnessing equate to actual advance. Both men were proud traditionalists and here are my 5 points drawn from Peter Kreeft’s analysis of Tolkien & Lewis’s reasons why.
1. Traditionalists respects and holds onto tradition with good reason
Kreeft writes of how Lord of the Rings is itself a call to respect the wisdom passed on to us. Tolkien is implicitly asking his readers, his culture, to remember their links with their own ancient wisdoms… Few lessons, however indirectly taught, could be more socially relevant than this one, for tradition means linking, unifying over time; and no community can exist without common unity over time as well as place. A generation gap destroys a community more surely than a war.
2. Progressivists are not telling you anything about what is true but merely what is fashionable
Countless studies have proven that children are happier, healthier and perform better at school when raised in a home together by a mother and a father and that Mum and Dad are much more likely to stay together if married. You would think the results of repeated studies would lead to government promoting marriage yet that is the one thing politicians of all persuasions have refused to do for at least 20 years. The attitudes of progressivists highlight that in their minds fashion trumps wisdom when they do.
CS Lewis describes such progressivism as simply ‘’‘chronological snobbery’ when it insists that ‘the uncritical acceptance of the intellectual climate common to our own age and the assumption that whatever has gone out of date is on that account discredited. You must find why it went out of date. Was it ever refuted ( and if so by whom, where, and how conclusively) or did it merely die away as fashions do? If the latter, this tells us nothing about its truth or falsehood.’
3. Progressivism hides behind a ‘great myth’
CS Lewis in his essay entitled the Funeral of a Great Myth shatters the myth that simply because a society is advancing scientifically and technologically it must also be advancing in its ethics. A society can be in advance and in decline at the same time – depending on what it is we are measuring! That is as obvious a conclusion as it is possible to draw from the 20th century. The philosophy of social Evolution has hoodwinked us into thinking that humanity is ever-improving. CS Lewis writes;
It is, indeed, manifestly not the case that there is any law of progress in ethical, cultural, and social history.
4. Progressivism gambles with your future
In rejecting a thousand years or more of Christian tradition one has to also face the question ‘how do we know what the new ethic will produce?’ How can we possibly predict the consequence, intended or not, of a whole new set of values. Kreeft highlights that progressivism is arrogant, for we know the past far better than we know the future.
CS Lewis again; About everything that can be called ‘the philosophy of history’ I am a desperate sceptic. I know nothing of the future, not even whether there will be any future…. I don’t know whether the human tragi-comedy is now in Acts I or Acts V, whether our present disorders are those of infancy or old age.
5. Traditionalism secures the future.
The great trick of progressivists is to label those resistant to change as being opposed to progress but as Kreeft is quick to point out traditionalists far from being those simply ‘stuck in the past’ with no vision for the future are actually those keen to secure our future. Tolkien’s traditionalism, with all its dependence on the past, does not make the mistake of ignoring the future. In fact, the main reason for tradition is to guide the future. It is not even accurate to say that Tolkien’s heroes balance their traditionalism with a sense of responsibility for the future, as if the two things were opposites. For listening to the past and responsibility for the future are two sides of the same coin.
Peter J. Kreeft’s stimulating book The Philosophy of Tolkien: The Worldview Behind The Lord of the Rings takes a look at philosophical questions raised and answered in Tolkien’s work (as well as introducing us to helpful explanations from Tolkien’s private letters). On the issue of human identity Kreft reminds us that only human beings ‘can fail to achieve our nature’. Here’s a short extract on the theme and how Tolkien seeks to illustrate it from the lives of Frodo, Sam and Golem.
When the object we desire is God, or that which God is (truth, goodness, and beauty), the object is not possessable. And paradoxically, only then are we fulfilled, when we do not possess the object that we desire but it possesses us. But when we make anything other than God the object of our desire, when our goal is possessable, we are undone. This dark path began in Eden. Once we laid hands on the fruit we desired, the horrible effect took place immediately: it laid its hands on us. The self was ‘unselfed’ – not filled but emptied, not enhanced but devastated. The object grew into a god, and we shrank into slaves. We exchanged places: we became the objects, the its, and it because the subject, the I. We found our identity in what was less than ourselves, in what we could possess. We who began as the Adam (man) became the golem, the ‘un-man’.
Frodo and Sam illustrate one half of this paradox, Golem the other. Frodo and Sam attain and save their selves because they give themselves away for others, for the world. And not for some abstract cause but for each other and for the Shire. In contrast, Gollum is obsessed with his “cause”: possessing the Ring. His selfishness is so self-devouring that he almost has no self left. He talks to himself more than to others; he often makes no distinction between himself and his “Precious”; he is confused about who he is. He speaks of himself in the third person. (“Don’t let them hurt us, Precious!”) It is the Ring that is now the Precious, and Gollum has lost his preciousness, his value. He has become its slave, and it has become his master. In fact it has become the self, the person, the subject, the actor, and Gollum has become its passive object, its IT. He is nothing without the Ring, He cannot distinguish himself from the Ring. He is the Ring, The person has become a thing. He has lost his soul.
A quite brilliant article in the Telegraph on Peter Tatchell, gay marriage and the role of the State
Brendan O’Neill writes in the Telegraph on the domestication of Peter Tatchell
His conclusion is sobering ‘The gay marriage campaign will end up expanding the remit of the state, granting it the authority to overhaul an ancient institution, redefine our relationships, and rebrand is all as “partners’ rather than husbands or wives.’
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