Statements on the EU Referendum result

On the St Martin-in-the-Fields website, Sam Wells states:

'We now face a new future grateful to be in a democracy where the people’s voice speaks – even when it says what many experience as horrifying. The decision means the nation will leave the EU; it doesn’t automatically mean a war on immigration or economic catastrophe; it must not be allowed to bring about a rise in intolerance and exclusion. It’s up to the whole country now to show that what we have in common is greater than what divides us.'

Angus Ritchie asks some apposite questions of those of us who voted to remain and view the prospect of Brexit as horrifying:

'By far the best piece I have read on the referendum is John Harris's extended essay in The Guardian. Harris, who voted to Remain, warns at the "deep anger and seething worry" which has gripped so much of the country, outside the economic powerhouse of London ...

Harris demands that we listen to a world beyond the metropolitan and middle-class. It is easy to denounce the "bigotry" of the Leave campaign without acknowledging one's own social and economic location. Remainers need to be careful not to fall into our own Pharasaism, for we have sins which require repentance. We speak of social solidarity now, but how much has it inspired us to action on behalf of those in our own land who have been left behind by capitalism? And, when we have acted, have we been motivated by a genuine desire for change or by a shallow self-righteousness - more interested in signalling our virtue than in achieving genuine change?

It is tempting to respond to this week's vote with shrill denunciations, flattering ourselves that this counts as a "prophetic" response. But Harris's essay suggests a more appropriate reaction. We need, first of all, to listen - and to listen in particular from the Nazareths of England and Wales; the unglamorous, left-behind places, which modern capitalism does not value.

For, as these areas will soon discover, the triumph of the Leave campaign is unlikely to address their plight. The challenge for Christians (however we voted in the referendum) is to listen to their genuine and justified grievances, and to help them organise for justice - making common cause with the migrant communities which the worst of the Leave campaign encouraged them to scapegoat.'

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Beth Rowley - Nobody's Fault But Mine.

The Dance of Love: Living the prayer of Jesus (2)

Angus Ritchie, Director of The Centre for Theology & Community preached at St Paul’s Cathedral this morning on a theme that had synergies with my sermon on 'The Dance of Love'; the calling of the Church to help us “learn together how to be more fully human, and how to make a more human world.”

Angus said:

"The Ascension is above all about hope. It marks the completion, of Jesus’ earthly work. In him, God has entered the human condition to heal and restore it. Jesus shows us what a truly human life should be. We could say, without exaggeration, that Jesus us the first fully human being since the Fall. Our lives are not fully human. We are only partly the creatures God made us to be, as his image in us is marred by sin and death.

This is reflected in our day-to-day speech. When we have had a refreshing holiday, or are enjoying glorious sunshine like today’s, we say: “I feel more human.” It’s a recognition that we spend most of our lives feeling less than fully human. We have a sense that there is something – a fullness of life, a generosity of heart, a deeper connection with others – something we’re made for, which is largely missing from our lives. We are not who we should be, who we were made to be.

What, then, were we made to be? That question is answered in today’s Gospel. Human beings are made in the image of God, a God who is love, fellowship, communion. When we love one another, we participate in the fellowship which is at the very heart of God. That is why Jesus prays:

As you, Father, are in me and I am in you, may they also be in us, … so that they may be one, as we are one, I in them and you in me, that they may become completely one.

That is the purpose of humanity, that is what we were made to be: made to share the very life of God, by living in his love."

Also of relevance from today's Observer:

"... happiness can never result from the exercise of choice alone: we are social beings, and the building blocks of happiness lie in looking out for each other, acting together, being in teams and pursuing common goals for the common good. Families, schools, colleges, unions, newspapers, sports clubs and even firms should all understand that such commonality should be part of their core DNA." (Will Hutton)

and

"The big issue for me concerns isolationism and the rise of rightwing extremism in Europe and beyond. The extremists are diametrically opposed to the EU’s founding values. We forget that this is something that binds us and protects us and that, as one of the posters puts it, is “the largest peace project in human history”." (Wolfgang Tillmans)

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Pierce Pettis - That Kind Of Love.

Transparency and authenticity

Today's sermon at St Stephen Walbrook was entitled Transparency and authenticity. The podcast of this sermon can be found in the sermon section of the London Internet Church website:

In May I will be leading the Memorial Service for Robert Fell at St Martin-in-the-Fields. In 1974 Fell became the first Chief Executive of the Stock Exchange and later went on to help regulate Hong Kong Securities.

He writes in his memoirs: “My first meeting … was on the consequences of the Burmah oil collapse. The next day, my first full council meeting was about how to deal with the financial crisis. Two days later, on January 6th … was the day of the City’s Epiphany Service. I attended with the Chairman and Deputy Chairman. As we walked down the aisle the Deputy remarked that he did not see Burmah Oil on the Order of Service. But when we reached our pew no three men ever knelt in more fervent prayer … As I knelt I could hardly have anticipated that my regulatory experience (over the next decade) would encompass the ‘hammering’ of one major London firm and the suspension of two others, the murder of a banker, three suicides … the jailing of two exchange chairmen and an assortment of bankers and, as a last straw, the sentencing to eight years imprisonment of the Crown Prosecutor who dealt with most of the commercial crimes I had uncovered.”

Most of what he was referring to happened whilst he was in Hong Kong. A cartoon published in Hong Kong depicted him as a knight in shining armour riding to the rescue of the banking system. He was called ‘a one-man cavalry’ who brought corruption into the light, even when it was dangerous to do so, and by doing so saved Hong Kong’s financial reputation from international oblivion.

In today’s epistle (Ephesians 5.1-14) a similar level of transparency is being commended for our own personal lives: ‘… you were once darkness, but now you are light in the Lord. Live as children of light … and find out what pleases the Lord.’

Jesus, our Lord, is the light of the world. He is God fully revealed in human form, so shows us what God is actually like as well as revealing all that we, as humans, can become. We come into the light of Christ by comparing our lives to his. As we do so, inevitably we find that we fall short; that our capacity to do what pleases him (by living out all goodness, righteousness and truth) is less than his capacity for these things. Our reality, as our Gospel reading states, is that we are divided people. As St Paul so accurately states in Romans 7: ‘… what I want to do I do not do, but what I hate I do.’

So coming into the light of Christ initially reveals our fallibilities and failures to be Christ-like. As a result, if we are to be transparent in the light of Christ, we make our humble confession to Almighty God truly and earnestly repenting of our sins.

But the light of Christ does not just expose and make visible our fallibilities. When we learn what pleases our Lord (which is all goodness, righteousness and truth; or, as our confession says, intending to lead a new life by following the commandments of God, walking in his holy ways and living in love and charity with our neighbours) we are then illuminated by him and become a light to others. This is what Jesus means when he tells us to let our light shine before others, that they may see our good deeds and glorify our Father in heaven.

In today’s business terms we would call this being transparent. One business dictionary definition of transparency is a “lack of hidden agendas or conditions, accompanied by the availability of full information required for collaboration, cooperation, and collective decision making.” That is essentially what Bob Fell brought to his work in the City and in Hong Kong. The true purpose of transparency is not simply to appease regulators, to increase profits, or to please shareholders. The true purpose of transparency is authenticity. This is the quality of being genuine, and ultimately of being trusted, which allows your message to be heard and believed.

The Church of England has recently been accused in the press of hypocrisy – a lack of authenticity – over its statements on the Living Wage. When told that the Church was full of hypocrites, Stephen Cottrell, the Bishop of Chelmsford, replied, "Not full – there's still room for one more." Of course the Church doesn't always live up to the standards of the Gospel. That’s why we regularly and consistently confess our sins and shortcomings.

But, as Canon Dr Angus Ritchie has written, “I'm glad the Church is speaking out on these issues. If it wasn't for the lead of our Bishops – and the powerful grassroots work of churches … many more people would earning poverty wages and living at the mercy of Britain's loan sharks … It would be a disaster if the Church stopped speaking out, silenced by fear of the next negative headline.”

May we, like Bob Fell and our Bishops, continue to practice transparency and authenticity, while acknowledging our own shortcomings, and do so even in the face of accusations of hypocrisy.

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Crux Fidelis Kng John IV of Portugal.

Rev: Holding a big mirror up to the Church

The current series of Rev continues, as it should, to provoke debate about the nature of ordained ministry and the state of the Church of England. Informed comment on the series so far can be found here and here.


In the comments to Angus Ritchie's Fulcrum piece, David Runcorn says, Rev "is certainly touching a church and particularly its clergy in a very personal and vulnerable way."


Ritchie and Runcorn have a significant debate about interpretations of 1 Corinthians 1. 25-28, with Ritchie arguing that:


"To focus only on whether we ‘mean well’ is to focus entirely on ourselves.  In a world where people hunger for meaning and hope (and in which increasing numbers at home as well as abroad hunger for food), the Gospel demands more than good intentions.  While we can all smile at Adam Smallbone’s antics, it would be a grave mistake to become sentimental about his ineffectiveness."


and


"It seems clear from St Paul’s own ministry and impact that what means by “God’s foolishness” and his “weakness” is not the kind of ineffectiveness which (I feel) Rev sentimentalises."


While Runcorn responds:


"The character of Adam Smallbone is found in the long honourable religious and dramatic tradition of the ‘fool’. As such he is a sign of contradiction. His vulnerabilities are ours. In his very weakness and clumsiness he is all our dilemmas, larger than life. That’s what fools are for."


and


"I do still wonder just how publically compelling a church that is sheep among wolves, common clay pots, weak and foolish to shame the wise etc can ever look in the midst of a society. There is something in these vocational descriptions that is surely intended to subvert cultural norms of power, status, impressiveness and credibility. There can be a certain attempt to be compelling to the world that is itself corrupting. I don’t see any way round it."


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The Frames - Dance The Devil Back Into His Hole.

Just Love: Personal and Social Transformation in Christ

The Contextual Theology Centre has posted a new item, 'Introducing our new Lent
book'

Centre Director Angus Ritchie blogs on his new Lent book, written with Paul Hackwood (Executive Chair of the Church Urban Fund).

Costing under £10, with significant further discounts for bulk buys for study
groups, Just Love: Personal and Social Transformation in Christ will be
published early next month.

The last year has seen two exciting developments for Christians committed to
social justice.  They make it an excellent time to launch a book on the
personal and social aspects of transformation in Christ.

You may view the latest post at http://www.theology-centre.org.uk/new-lent-book/.


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Ed Kowalczyk - Grace.

New Cosmopolitanism and Just Love

The global expansion in migration means large cities like London are becoming home to new waves of migrants. This change has instigated new ideas about social interaction, religion and cultural identity. In October, the Contextual Theology Centre will be partnering with the Kroc Institute of International Peace Studies to host an interdisciplinary conference sponsored by the Contending Modernities project.

The New Cosmopolitanism is a conference considering global migration and the building of a common life which will be held on 14/15 October.  The conference, which grows out of CTC's work in East London, offers:

… a fresh look at a question that is dominating the headlines – how the diverse groups that globalisation brings together can discern and promote a truly “common good”;
… an opportunity to respond to the increasing focus on these issues from Pope Francis, which is catching the imagination of those far outside the Church; and
… a unique blend of academic rigour and on-the-ground engagement, funded by one of the world’s premier Catholic Universities.

CTC are also preparing a new resource for Lent 2014. Angus Ritchie and Paul Hackwood (Chair of the Church Urban Fund) are currently writing Just Love: Personal and Social Transformation in Christ which will use the Gospel readings for each Sunday Lent to explore how Jesus loved, and why this love led him to the cross.

It will draw out the implications of his transforming love – both for our individual lives and for our social and economic order.  Drawing on decades of inner-city ministry, the authors aim to show that “Christ-like love” is more than a compelling idea.  It is a powerful reality, enabling people to live out God’s just love in the most challenging of neighbourhoods.

Just Love will be written accessible language, with testimony from lay and ordained Christians already involved in social action.  Written for both individual devotion and study groups, it will include specific, realistic suggestions for prayer, reflection and action.  It will be written for use by individuals and study groups.

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Aretha Franklin - (To Be) Young, Gifted And Black.

Faith in the Public Space

In December 2012 the Office for National Statistics released data for religious populations from the 2011 Census. These statistics will be adjusted for parish boundaries over the next two months but you will be able to gain a basic impression of your local area from the numbers for your local authority - more stats details.

The Director of the Contextual Theology Centre posted a comment and Andy Mathews, an intern at St Peter's Bethnal Green, offered an example of how this information can be put to good Presence and Engagement use. All of which points towards a seminar afternoon, Making Sense of the Census, which the Greater London Presence & Engagement Network is arranging for Monday February 18th, 1.30 for 2pm - 4.30pm, at Trinity House, Chapel Court, Borough High Street, SE1 1HW.

Later that same day, The Very Revd Dr David Ison, Dean of St Paul’s Cathedral, will give this year’s PEN lecture Guardian or Gatekeeper? Faith in the Public Space and the role of the Church. He will be reflecting on his recent sabbatical research on Christian-Muslim relations. The lecture will be at 6.30 for 7pm on Monday, 18th February at St George the Martyr, Borough High Street, SE1 1JA.

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The Innocence Mission - Brotherhood Of Man.

Census figures: Pluralism is here to stay

Yesterday the Office for National Statistics released data for religious populations from the 2011 Census. Angus Ritchie, the Director of the Contextual Theology Centre has posted a very helpful comment on these statistics. 

In his response Angus suggests that:

"In the midst of the debate which these figures will provoke, it is worth getting some perspective. The majority of English and Welsh people identify themselves as Christian, at a time when wider social pressures give less and less encouragement to such identification. There is no room for complacency – and no point in denying that this number has declined substantially in the last decade. But these figures tell of a striking persistence of religious belief and practice. The public square continues to be a place where people of faith and people of no faith coexist in large numbers – with people of faith forming the substantial majority ...

Whatever else we make of the Census figures, this much is clear: pluralism is here to stay, with a growing array of religious and secular worldviews commanding significant allegiance. Whatever challenges this presents to the churches, it is hardly the world the ‘New Atheists’ have been campaigning for. The task for us all is to negotiate and build a truly common life – bearing witness with confidence and generosity to that which we believe most deeply."

The Contextual Theology Centre’s Presence and Engagement Network (PEN) is holding an event in Southwark on Making Sense of the Census on the afternoon of Monday 18th February – before the PEN 2013 Lecture, to be given by the Dean of St Paul’s, the Very Revd David Ison.
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Bruce Springsteen - Land Of Hope And Dreams.

Evangelism & Pastoral Care

Daisy Stephens, from St Johns Seven Kings, with Archbishop Rowan at the Present & Engaged Study Day

I said that I would post a summary of Ann Morisey's excellent presentation on 'Evangelism and Pastoral Care' given at the Present and Engaged study day. There was much that resonated with me in Ann's talk so much so that, at times, it felt as though she were describing what I aim to practice (although consistently falling well short) in my ministry.

My summary of Ann's presentation is below. Other material from the day has also been published including the insightful sermon that Archbishop Rowan Williams gave later in the day to launch the Greater London Presence and Engagement Network (http://www.archbishopofcanterbury.org/2464). For a full set of materials from the day, email Angus Ritchie, Director of the Contextual Theology Centre, at director@theology-centre.org.

Anne said that: "We are living in troubled times and people have become bothered and bewildered by fragmentation and are tempted into a neo-tribalism. These dynamics have been exposed very clearly in the European elections. Anxiety and fear easily gain momentum and under such conditions our instinctive response is scapegoating and death-dealing.

René Girard begins his explanation of the dynamic of scapegoating by postulating the ‘mimetic of desire’, which is basically a kind of jealousy, but with a twist: we learn what is desirable by observing what others find desirable. Having ‘caught’ our desires from others, in a context of scarcity, everyone wants what only some can have. This results in a struggle to obtain what we want - which in turn produces a generalised antagonism towards the individual or group that seems to be responsible for this disappointment.

The vicious riddance of the victim has the potential to reduce the eagerness for violence, and if not, then the assumption is that more scapegoats need to be sacrificed in order to achieve a sense of appeasement and restoration of the status quo. The removal of the victim or victims – the lambs to the slaughter, gives a temporary re-assurance of the crisis disappearing, and the sensation of renewed possibility. This is a description of cheap solidarity and cheap hope.

Girard concludes his anthropological and literary analysis of scapegoating by examining Judeo-Christian texts, and traces the movement away from the dynamic of scapegoating through the Old into the New Testaments. It was this experience that contributed to Girard’s conversion to the Christian faith. His analysis of the Bible ‘as literature’ led him to conclude:

• That Jesus is the final scapegoat.


• The New Testament is ‘on the side of’ Jesus, the scapegoat. The Gospels are unusual because here is literature that encourages people to see the world through the eyes of the scapegoat.


• The scapegoat in the Gospels refuses to let death be the final word and he rises again triumphant.


• The followers of the scapegoat enact the seizing of the scapegoat, and the scapegoat’s triumph over death, in Eucharistic celebration.

I focus on Girard for two reasons: The obvious one - because of the relevance of his ideas to our context where ‘difference’ – whether faith or ethnicity, easily becomes a threat. But for a further reason: Girard is not a theologian! He, as an anthropologist, is more likely to pass what John Rawls terms “the test of public reason” than the theologian or the clergy, or the committed lay person for that matter. Let me re-code – or decode Rawls’ term “the test of public reason”…. ‘Self-praise is no recommendation’! And of course – in our secular world, all faiths have to submit themselves to the test of public reason if they are to have a right to a public platform.

So on the public stage it becomes possible to offer a new aspect of the gift of salvation that Jesus brings to us: it brings insight into our hatred and murderous behaviour, and endeavours to help people move beyond the anxious laden response of scapegoating – and importantly, it is not just theologians and the churches who say so! The missionary challenge is to find creative ways of helping people to hear and explore this insight, and the pastoral challenge is to help people appropriate, or take this gift of insight into their (our) practice.

Jesus, through his death and resurrection rescues us, as Girard suggests, from scapegoating but Jesus also bring salvation to us by the way in which he lived his life. In his actions and teaching, Jesus shows us how we can participate in a reliable economy of abundance. The tendency has been for the church – and others to assume that economy of abundance belongs to the realm of Heaven rather than earth. This is a mistake.

Jesus lived his life in a very distinctive way. This included: eschewing Power; willing to risk being overwhelmed ; subverting the ‘status quo’; wide ‘fraternal’ relations; avoiding tit-for tat’ behaviour; and investing in the most unlikely. My thesis is straightforward: When we muster an intention to do things like Jesus i.e. to follow Jesus – even in the most modest of ways, we arrive at the portal into the economy of abundance – where virtuous processes flow and grace cascades.
In our troubled times the faiths have to forego investing and promulgating ‘hard-to-believe’ formulaic faith – which for post-modern and troubled times are so hard to believe that the come close to a fresh expression of …. Gnosticism. So for the Church there is a new evangelistic challenge: To enable people to weigh-up whether the example of Jesus can provide a way of making sense of their lives, within a hope filled rather than gloomy future.

However, in troubled times, the expression of pastoral care also brings arduous challenges: by caring and loving, more than ever, we risk having our hearts broken … as much as finding fulfilment; compassionate responses risk being judged as naiveté; and we need the capacity to coach people in the neglected practice of self discipline if not to be imprisoned by our circumstances. And this carries a major challenge to authenticity…

Such vulnerability is essential – because this is the foundation for boundary breaking compassion that can embrace rather than scapegoat the stranger. The solidarity that is rooted in shared vulnerability makes for courageous compassion – and this combination of courage and compassion has not, so far, been called out of our Christian generation.

A resilient theology insists that current hopelessness and passivity are not the final word. A resilient theology enables us not just to see new possibilities, but to garner the intentionality to practice these possibilities. But even more than this, resilient theology continually acknowledges human frailty to the extent that perfection is never expected, otherwise the wonderful, liberating generosity of being treated better than we deserve - this ultimate ‘alternative performance’ that Jesus offers, becomes unnecessary.

Such a resilient theology only becomes possible when evangelism and pastoral care are held together."

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Robert Randolph & The Family Band - Going In The Right Direction.

Learn for Lent (and Eastertide)!

Philip Ritchie has posted a timely reminder of the Diocese of Chelmsford Lent & Eastertide Schools 2009. Information about the courses on offer can be found at Lent Schools 2009 and Eastertide Schools 2009.

Courses on offer cover subjects including: The ministry of the Evangelist; Dance and worship; The faith we share; Churches together today; Children, community and church; The Reformation in Essex and East London; Is the Old Testament Christian? Mission shaped ministry; Walk thru' the Bible; Christian poetry; Old Testament lucky dip; Signposts into life (vocation); Pastoral care; Christian art; Myers Briggs refresher; Prayer workshop.

I and some of my blogging colleagues are also running courses. These are:

• The Big Picture 2: Exploring the engagement between Christianity, Christian Artists and Popular Culture. Led by Jonathan Evens, Paul Trathen and Philip Ritchie.
• Let Us Be Human: How might we put our theology, our global questions and our choices of lifestyle into a constructive dialogue? Led by Sam Norton and Paul Trathen.
• Living With Other Faiths: Exploring why Christians should engage with other faith communities and how we can go about doing this. Two courses, one led by Angus Ritchie and Sean Connelly, the other led by Jonathan Evens and David Driscoll.

The Lent and Eastertide Schools are a collection of education, training and skills events across the Diocese of Chelmsford during Lent and Eastertide each year. The courses are open to all.

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Innocence Mission - Black Sheep Wall.

From the papers

Angus Ritchie, Director of the Contextual Theology Centre, has an interesting comment column in this week's Church Times. Titled 'Social capital can be built by the people,' Angus describes the cross-party support secured by London CITIZENS for a striking array of policies.

Also in the Church Times, Margaret Sentamu describes the input to the spouses conference at Lambeth from Mugisa Isingoma, who visited St John's shortly before the conference and who shared her story with our Mothers' Union.

The Times published a letter today from 19 bishops supporting Rowan Williams following the publication just after the Lambeth Conference of correspondence from eight years ago by Williams on the issue of homosexuality. Their letter states that one can only wonder at the motives of those behind the releasing, and highlighting, of these letters at this precise moment – and at the way in which some churchmen are seeking to make capital of them as though they were ‘news’. One example of attempts to make capital of them can be viewed here while for a much more balanced view click here.

Finally, in responding to the comment by Libby Purves, which I highlighted in Thursday's post, Richard Dawkins, in his letter to the Times, once again reveals his complete inability to recognise the extent to which many Christians are able to engage creatively and constructively with both science and belief.

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Woody Guthrie - Jesus Christ.

Eastertide courses

The LENT & EASTERTIDE SCHOOLS are a collection of education, training and skills events across the Diocese of Chelmsford during Lent and Eastertide each year. Subjects covered are as diverse as art & theology, pastoral care, leading small groups, healing & wholeness and evangelism. The courses are open to anyone.

Module Easter 5: The Big Picture 2

How can Christians respond to controversial art: protest or engagement? How have Christian artists expressed their faith through popular culture? How has Christianity influenced popular culture? How does popular culture portray or critique Christianity? These are some of the questions the course will explore using multi media resources with plenty of opportunity for discussion and practical response. Tutors: Revds Philip Ritchie, Jon Evens & Paul Trathen. Tuesday Evenings 7.30-9.30pm. St Lawrence, Ninefields, Waltham Abbey. April 15, 22, 29, May 6, 13.

Module Easter 8: Living with Other Faiths

This course helps people explore why we should engage with other faith communities and how we can go about doing so. The course objectives are to identify biblical principles for engaging with other faith communities; to develop an understanding of the beliefs and sensitivity to the practises of other faiths and to consider a range of ways of engaging with other faith communities and to identify particular approaches appropriate to your situation. Tutors: Revd Jonathan Evens & Canon David Driscoll. Friday Mornings 10am-12pm. Cathedral Learning Centre, Chelmsford. April 25, May 2, 9, 16, 23.

Module Easter 11: Living with Other Faiths

The course uses Bible studies to explore reasons why we should engage with people of other faiths and ideas on how we can do this. It gives brief desciptions of the beliefs and practises of the main faith communities in the UK. Information on their locations and advice about making initial contact. It includes ideas/case studies for a range of ways in which people can engage with faith communities. Tutor: Revds Sean Connolly & Angus Ritchie. Monday Evenings 7.30-9.30pm. St Margaret's Catholic Church, Barking Road. E16. April 14, 21, 28, May 5, 12.

For brochures and booking forms please contact: Liz Watson. Diocesan Office, 53 New Street, Chelmsford, Essex. CM1 1AT. Tel: 01245 294449 email: lwatson@chelmsford.anglican.org .

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Eric Bibb - Angels Singing.