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29 Nov 1st Sunday in Advent
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1 jim gordon
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6 Dec 2nd Sunday in Advent
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9 terry wright
10 julie aylward
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13 Dec 3rd Sunday in Advent
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15 jason goroncy
16 phil durrant
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18 nigel coles
19 catriona gorton
20 geoff colmer
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His Dark Materials by Philip Pullman

[I'm cheating by doing 3 books. His Dark Materials is a sequence of 3 books called Northern Lights, The Subtle Knife and The Amber Spyglass].

I first read Northern Lights as a teenager, when it was first published in the mid 1990s. My school librarian gave it to me, saying she knew I'd like it. Of course I'm sure she thought she was just doing her job. I ended up as a school librarian (was I inspired by her knack of picking me decent books?!) and spending a year reading it over and over, writing 20,000 words about the sequence for my MA Children's Literature dissertation. Luckily it is the type of story you can debate for hours upon hours in pubs with people like Andy G and never get bored.

It may seem a little strange that I'd pick this book (really it's only in 3 parts because the book would be too big otherwise. And Pullman probably couldn't afford not to publish it in bits) to write about on this blog. Many Christians have heard of Pullman and his work in the media - Peter Hitchens calling him 'the most dangerous author in Britain'(1) and the Catholic Herald condemning the books as 'the stuff of nightmares' (2).

So surely I don't agree with anything Pullman is saying? Actually, yes. He raises interesting points about the Crusades, witch hunts, the way Christians can think they're right about everything, the way Christians can think only Christians can be decent people, the corruption of power within the church, the outdated views, this either / or position between religion and science. Things like that which I have encountered growing up in the church, things that I'd also like to criticise the church about sometimes!

Whether Pullman sat down one day and realised before he began what an epic he was writing is hard to say. It depends which interviews you look at. On a very basic level, it's just a good story, although I don't say that in a dismissive way. It's not like he has written a mediocre story into which he decided to cram all the things he hates about the church into. He says, quite rightly when people try and pigeonhole him, that 'I'm not making an argument, or preaching a sermon or setting out a political tract; I'm telling a story... My intention is to tell a story - in the first place because the story comes to me and wants to be told.' (3)

And whilst you can sit and analyse how he portrays the church as The Church in his books, with its evil followers, servile priests, endless rival factions and evil leaders going about chopping out people's souls at puberty to stop them sinning, or his portrayal of a dictator God, who he refers to as The Authority, as a senile, Gnostic angel who's so decrepid he blows away like a dandelion, or the afterlife as a meaningless holding pen for ghosts which is a bit fat lie the church tells people so they'll behave, it's not that shallow. He wrote an amazing story, one with characters who are good, kind, brave, exciting, awe-inspiring. It's a story with adventure, fantasy, multiple universes, deep relationships. It's a story where you meet armoured bears, gyptians, people whose souls are manifested as animals, witches, spies who fly on dragonflies, children who battle against the odds to save the people they care about. It's the kind of thing you read, and you feel that it's true, it resonates, in the way that characters experience and what they say. Pullman wrote a story which contains echoes of classic mythology and Christian tradition.

It's one of those stories which reminds us how inseparable our culture is with the power of story - and that in fact 'the story of the Fall is the key story of contemporary children's literature'(4) if not of our whole culture. When he said in his acceptance speech for winning an award for NL he said 'Thou shalt not is soon forgotten, but Once upon a time lasts forever" he had a point. Whilst I'm obviously not dismissing the 1o commandments [disclaimer!], our culture, whether we're looking at the Bible or other traditional oral tales, is based on stories. And fantasy is a genre which takes us away from our normal surroundings, to then reflect back on them. 'Trues fantasy' as Natalie Babbitt says, 'aims to define the universe'. (5)

Children's author Gillian Cross (she of The Demon Headmaster fame) nailed it when she said 'when it [HDM] is most truly a story, it is close to the central insights of Christianity'(6). Pullman wants to take all the good stuff about being a Christian, but manage it ourselves, without the need for God. Ultimately it can't work, but that doesn't mean the story doesn't work. This is a book that inspired me to really look at what being a Christian meant, more than any "Christian" books I have read.

(1) The Mail on Sunday, Jan 27 2002, p.63
(2) The Times, Oct 18 2000, p.12
(3) 'Heat & Dust' , Third Way, April 2002, p.23
(4) Neil Philip, Signal, 37, Jan 1982, p.21
(5) RN Lynn (1989) Fantasy Literature for Children & Young Adults: an annotated bibliography, NY: RR Bowker.
(6) Books for Keeps no. 140, May 2003, p.11

Loving God with heart, soul, mind and practice.

Gazing at my bookshelves looking for the book that has influenced me most is not easy. Some, which felt influential years ago now seem less so. Others authors continue to be important in shaping who I am (Eugene Peterson and Stanley Hauerwas for example).

Of the books, I’ve read in the last year, one that is worthy of mention is Tony Jones’s ‘The Sacred Way’. I read it whilst on the train to London and Didcot last autumn and have suggested it to a number of people in church since. The book, subtitled ‘Spiritual Practices for Everyday Life’ looks at different approaches to spirituality along with some pointers to help integrate them into our daily lives; contemplative approaches such as the Jesus Prayer, Sacred Reading and the Daily Office; bodily approaches such as pilgrimage and fasting together with some thoughts about developing a Rule of Life.

For those who have experience of these different approaches the book may seem lightweight but for those with little exposure to them it may be just the encouragement you need. Jones grew up in a church-going family and went to a Christian college in the US. As he puts it, “by the time I was 25, my views of God, prayer, the Bible, etc. were pretty screwed up.” The shallowness of this eventually provoked him to look at how people had connected with God in past generations, whereupon he discovered, “the incredible richness in the spiritual practices of ancient and modern Christian communities from around the world.”

This is a book for those whose prayer life and walk with God has become stale. It is accessible without being lightweight, insightful but generous, practical because it is about God and about the practice of daily living. Buy a copy, read it and then give it away to someone who will need it more than you.

As Julian of Norwich wrote:

“Therefore we can with his grace and his help persevere in spiritual contemplation, with endless wonder at this high, surpassing, immeasurable love which our Lord in his goodness has for us; and therefore we may with reverence ask from our lover all that we will, for our natural will is to have God, and God’s good will is to have us, and we can never stop willing or loving until we possess him in the fullness of joy.”

Eugene Peterson, Under the Unpredictable Plant

Back in the nineties, a couple of years into my ministry in a local church, I had something of a personal crisis. I found myself seriously questioning my call as the minister of that church, and indeed my call to Baptist ministry.

I’m glad to say that I survived the crisis, and this was due to at least three factors. The first was the wise and calm influence of my Regional Minister, who in the process introduced me to the insights of Family Systems Theory. The second was the support and prayer of some excellent friends. And the third was the writing of Eugene Peterson, and in particularly his trilogy for pastors: Working the Angles, Five Smooth Stones, and Under the Unpredictable Plant.

While I feel very un-trendy, I still hold to his emphasis upon the three basic pastoral acts which determine the shape of everything else: praying, reading Scripture, and giving spiritual direction. I resound to his statement that ‘The pastor’s responsibility is to keep the community attentive to God.’ (Working the Angles)

However, it was the third of these books, Under the Unpredictable Plant, which helped save my life! Using the Old Testament book of Jonah, Peterson clarifies the pastoral vocation in terms of helping to recover what he calls ‘vocational holiness’. I’ve returned to this book on countless occasions; I’ve recommended it to many; and I’ll continue to do so.  But let Eugene Peterson speak for himself:

‘It is necessary from time to time that someone stand up and attempt to get the attention of the pastors lined up at the travel agency in Joppa to purchase a ticket to Tarshish. At this moment, I am the one standing up. If I succeed in getting anyone’s attention, what I want to say is that the pastoral vocation is not a glamorous vocation and that Tarshish is a lie. Pastoral work consists of modest, daily, assigned work. It is like farm work. Most pastoral work involves routines similar to cleaning out the barn, mucking out the stalls, spreading manure, pulling weeds. This is not, any of it, bad work in itself, but if we expected to ride a glistening black stallion in daily parades and then return to the barn where a lackey grooms our steed for us, we will be severely disappointed and end up being horribly resentful.

There is much that is glorious in pastoral work, but the congregation, as such, is not glorious. The congregation is a Nineveh-like place: a site for hard work without a great deal of hope for success, at least as success is measured on the charts. But somebody has to do it, has to faithfully give personal visibility to the continuities of the word of God in the place of worship and prayer, in the places of daily work and play, in the traffic jams of virtue and sin.

Anyone who glamorizes congregations does a grave dis-service to pastors. We hear tales of glitzy, enthusiastic churches and wonder what in the world we are doing wrong that our people don’t turn out that way under our preaching. On close examination, though, it turns out that there are no wonderful congregations… I don’t deny that there are moments of splendour in congregations. There are. Many and frequent. But there are also conditions of squalor. Why deny it? And how could it be otherwise?… Ordinary congregations are God’s choice for the form the church takes in locale, and pastors are the persons assigned to them for ministry…’

Seeking God and Benedictine Spirituality

In 1984 I bought a small Fount Paperback. It was called Seeking God, by Esther de Waal. It was an Archbishop of Canterbury Lent book, an exposition of the Rule of St Benedict intended to encourage non monastics to live by the key principles of the Rule. This wasn't as odd, quaint, daft, as some people thought at the stime. Nor was it an attempt to make the Saul's armour of monastic spirituality fit spiritual striplings facing their own Goliaths in the culture wars of the eighties!

Instead De Waal presented a sensible, attractive and simple set of ideals that had helped transform the outward direction and inner temper of Christian spirituality. By placing several spiritual practices at the centre of community life, the Rule aimed to create a balance between individual and community, to provide liturgical rhythm and equilibrium, and to establish Christian community as a stable commitment of covenant relations intended to last for life. I'm on my third copy of De Waal's book - the first turned brown and the glue on the spine cracked leaving me with a collection of ad hoc pamphlets held together with a rubber band - cannae be daein wi' that! The replacement second copy I lent to someone about 1997, and I hope they still enjoy it (I'm not bitter, honest). My current copy has also now been read and used enough to show signs of wear and tear - but it's still in print. And I'm not surprised because it is a life enhancing and life affirming book - and completely transformed my understanding of what that journey we call seeking God is like. It also provided a short list of essential virtues for pastoral work, and a framework within which virtues grow out of values by being practiced with disciplined regularity, as habits of the heart lived out in relationship with others.

Listening, to God, to each other, and to God through each other, and listening as alert docility before the text of Scripture; stability, that commitment to people and place that does not see walking away as an option; change, as conversion of life, the transformative shaping of the Spirit through the sacrament of community; balance, avoiding those excesses and extemes so characteristic of overspiritual drivenness, opting instead for moderation in all things bu the love of God; material things, to be enjoyed and gratefully recieved, and also to be enjoyed and generously given away; people, those whom God gives to us to be part of the community in which we live and move and have our being - not our choice who God sends, just our requirement to love; authority, in Benedictine terms under the Abbott, and while I resist the idea that one person has authority over another's spiritual life, I do recognise the wisdom of willing submission to the wisdom and guidance of the trusted friend, even the trusted community; prayer as way of life, as daily rhythm, as lectio divina, as the offer of praise and intercession, love for God and others enfolded in the love of God.

All this and more, distilled from the Rule opf St Benedict and written in accessible style by one who herself practices the Rule in a lay context. As one example of the pastoral wisdom of the Rule of Benedict:

Your way of acting should be different from the world's way:

the love of Christ must come before all else.

You are not to act in anger or nurse a grudge.

Rid your heart of all deceit.

Never give a hollow greeting of peace,

or turn away when someone needs your love.

Imagine reading that, and committing to living it, on a Monday morning at the beginning of whatever your week looks like - how transformative of workplace, community and home if that ideal of the monk were the reality of Christian daily practice..........hmmmm?

Jim Gordon.

Christology by Dietrich Bonhoeffer

Apologies that this is a day late.

There's a lot that is inspiring about Dietrich Bonhoeffer, so much so, in fact, that he has often been referred to as a 'protestant saint'. Bonhoeffer was born in Germany in 1906, and had a doctorate in theology. When the Nazi Party rose to power in Germany, Bonhoeffer was offered several oppourtunities to move to the USA and work there, but chose to remain in Germany. Bonhoeffer taught and preached against Hitler's regime and was involved with a secret group that helped Jews escape into Switzerland and plotted to kill Hitler. Bonhoeffer was banned from preaching, imprisoned and finally executed in 1945, aged 39.

Bonhoeffer writes in an accessible way that I think anyone can read, and this may well be one of the reasons he has become so popular. I think most of us are put off theological writing because it's so often written in dense, difficult language. Christology is about 100 pages long and the dimensions of my copy would enable it to fit into a shirt pocket. This is no dense tome, then, and it's style is immensely readable.

The reason I have chosen Christology to write about is two-fold. The first reason is simply because I think it is a book that anyone can read. I think too often theology is too removed from the Church. Theologians write for other academics, and for these ideas to affect the Church, we either have to wait for someone to write a book that summarises their thoughts in easier language, or we have to wait for a generation of teachers who teach a new generation of church ministers with these ideas in mind. Theologians can often forget that the purpose of theology is to inform, help, build up or sometimes challenge the Church, not just the university.

Which leads me on to my second reason. Bonhoeffer moves the Christological discussion on in an important way. Christology, typically, has been concerned with the question of how Jesus can be both God and human. There have been many complex attempts at answering this question throughout Church history, the earliest authoritative example being the Chalcedonian Definition. Bonhoeffer argues that we should move the discussion away from the traditional 'how?' question, and focus instead upon a new question: 'Who is this God-Man?'

This is important because it shifts our theology out of purely intellectual realms and into real-life. The question 'who?' demands relationship, in this case, demands relationship with Christ. We can't really say who someone is, after all, until we get to know them personally. For me, Bonhoeffer's Christology reminds me that theology without a relationship with God is pointless, and acts as an encouragement for me to try and go deeper in my faith as well as in my theological studies. I think this book, more than any other, has impacted my life and thinking.

Run with the Horses

It was good to read the previous post about Eugene Peterson's The Jesus Way. I have been nourished by another of his books called Run with the Horses. It is much older, written in 1983 but, along with much of his work, has a sense of timelessness about it. I first read this book when I was doing a correspondence course on the prophet Jeremiah about 9 years ago. The insight Peterson gives combines theological and pastoral commentary. He delves into the interior life of this notable Old Testament prophet and lets his ministry speak into the heart of contemporary ministry today.

What I particularly found nourishing was the way he wove the themes of exile, hope and imagination into his interpretation of Jeremiah's life. I will briefly mention three sections of his book under these three headings.

Exile (based on Jeremiah 29:4-14)

Peterson comments 'Exile is traumatic and terrifying. Our sense of who we are is very much determined by the place we are in and the people we are with. When that changes, violently and abruptly, who are we?... We don't fit anywhere... We are extra baggage... Israel was taken into exile in 587BC... leaving home, temple and hills' (p147).

But Peterson draws out the benefits of exile, highlighting the spiritual growth that it offers. Jeremiah told the exiles to stay rooted in exile, to make their home there, to get their hands into the Babylonian soil, to settle down and marry and seek the city's welfare. Peterson says 'The result was that this became the most creative period in the entire sweep of Hebrew history. They did not lose their identity, they discovered it' (p154). He ends this chapter by saying 'Exile is the worst that reveals the best' (p156).

Hope (based on Jeremiah 32:9-10, 15-17, 24-27, 42-44)

This is the story of the prophet buying the field at Anathoth, a thoroughly practical act. Peterson makes the point that his action was also intensely prophetic. Buying a plot of land at the very moment the invading armies were camping on it does have the mark of folly about it and exposes Jeremiah to ridicule. Theologically and practically, it was an investment in God's future. "Houses and fields and vineyards shall again be bought in this land" (Jer 32:14-15). Living lives of hope in God's future may look incomprehensible but is a mark of buying into what we believe. Peterson concludes 'It takes courage to act in hope. But it is the only practical action, for it is the only action that survives the decay of the moment and escapes the scrapheap of yesterday's fashion' (p178).

Imagination (based on Jeremiah 18:1-4)

When Jeremiah visits the potter's house he is exercising his God-given imagination. I love the concept of imagination as a gift from God. It's so easy to think that God is only interested in our reasoning-power and intellect, but it is often imagination that fires us forwards to new creative initiatives in God's kingdom and saves us from a cerebral faith. Peterson believes Jeremiah had an artistic imagination which served his vocation well. He says 'The great masters of the imagination do not make things up out of thin air; they direct our attention to what is right before our eyes. They then train us to see it whole - not in fragments but in context, with all the connections. They connect the visible with the invisible...' (p75). Jeremiah was able to see God as the divine potter, making a people for his glory. He concludes 'Being a Christian is very much a matter of the flesh - of space and time and things. It means being thrown on the potter's wheel and shaped, our entire selves, into something useful and beautiful. And when we are not useful or beautiful we are re-shaped. Painful, but worth it' (p81).

(Andy Scott)