Brennan Manning On Failure

Failure. Now there’s a word for this blog lately. Nothing except links since 5th December. There are reasons, but best not mentioned publicly. Even my pre-Christmas sermons are not here. In some cases, I wrote one and changed to an old one on the spur of the moment.

Anyhow, by way of dipping my toe gently back in the water, a couple at church gave us a beautiful book for Christmas. Lion And Lamb: The Relentless Tenderness Of Jesus by Brennan Manning.  I’ve been savouring chapter 4, ‘The Affluent Poor’. It’s the chapter that contains the words

we were created from the clay of the earth and the kiss of God’s mouth (p 55)

that Julie Miller read, recounted to Emmylou Harris, and which became Emmylou’s remarkable song about God’s longing for humans, ‘Here I Am‘, on her CD ‘Stumble Into Grace‘:

But it’s a passage three pages later that has stayed with me. Here goes:

Children have no past. They abandon themselves to the reality of the present moment. The one who is childlike is not surprised that he often stumbles. He picks himself up again without discouragement, each time more determined to get where he’s going.

I saw that in action last week.  As compensation for not having a summer holiday this year due to our August move, we took them to Lapland UK. Part of the experience was half an hour’s ice skating. I say ice skating, the surface was synthetic in order to reduce the carbon footprint of the event. Rebekah has ice skated once or twice before, with older friends. Mark – this was his first time. Usually he displays my cautious traits, but he went on the ice without hesitation. Five times he fell down. Five times he got up and continued, sometimes with the help of his sister.

They say that failure is not falling, failure is only when we do not get back up after falling. Brennan Manning is someone who knows about that. Despite his faith, he ended up an alcoholic. But God lifted him up and gave him a wonderful appreciation of grace and ‘the fierce love’ of Jesus.

In the summer of 2009, I felt like not getting up again. I was close to quitting the ministry, or at least coming out of it for a few years. I couldn’t say anything about it here on the blog, and I still wouldn’t go public about the causes. I’ll only say that moral failure wasn’t involved – just to prove that at heart I’m probably a Pharisee. It was other people, notably my Chair of District, who helped me to my feet again, and enabled me to find a more fruitful place.

Thank God for the people he uses to lift us up when we fall.

Jack Rutter

On Saturday, I had  the privilege of conducting a memorial service for a church member who had recently died. His professional significance was such that an obituary will be appearing in The Guardian, probably next week. This text will soon be cross-posted on our church site, along with the audio of this tribute.

Jack was born within the sound of Bow Bells to Arthur and Amy Rutter. He had three younger sisters, Frances, Cecily (who died in 1989) and Noel. He grew up in Worcester Park and then Guildford, where he attended the Royal Grammar School.

From the Royal Grammar he went to Imperial College to study Botany. He graduated in 1938 and then began PhD research. With the advent of the war, he was called into a reserved occupation, where he studied how to increase crop yield to reduce British dependency on imported food. Alongside this, he joined the Home Guard, where he learned how to make Molotov Cocktails.

During the War, he travelled across the country – difficult journeys that often meant cycling. On one occasion he was at a wedding in Bristol where he met Betsy Stone, a nurse from Bridgwater, who was working at Bristol General Hospital. He was the first of Betsy’s boyfriends to win her mother’s approval! They married in 1944, and had three children: Margaret, Bill and John.

Jack completed his PhD and began lecturing at Imperial. Later, as we know, he would become Professor of Botany, until his retirement in 1979. His research centred on the hydrology of the Scots Pine, and his work would carry him from Forestry Commission land in this country to Rhodesia (as it was) and the island of Aldabra, 250 miles north of Madagascar. He also went on an academic exchange to Pakistan, and was able to take the family with him. While he was there, he had dysentery, only to be cured when a colleague made a goat stew and fed it to him. He and the family also explored up the Khyber Pass to the border with Afghanistan, where they met some ‘interesting’ tribesmen with guns.

He gave an illustrated talk about his work on Aldabra to a women’s meeting here at the church. His knowledge of Botany also meant giving advice to the Queen on her gardens. Then more humbly he ran a garden stall at the church bazaar, assisted by Helen Baker and Robb Peters. He also contributed a Christmas tree to the church for many years, once digging up one from Pauline and Jim Holden’s garden in Mayford. He helped Christine with the cultivation of a Mahonia plant that still flourishes as a bush in her garden. She is offering cuttings from it to anyone who would like one in Jack’s memory.

Back home, the family lived in Brookwood and then in Knaphill, where their house had a one-acre garden. Jack mowed the grass, cut the hedges, took care of the thirty fruit trees and grew fruit and vegetables. Betsy produced the jam. Jack also made wine from the grapes on the vine. He was also a beekeeper and produced several jars of honey a year. Through Marilyn Meller’s involvement in the Guides, he tested the one Guide who was brave enough to take on the beekeeper’s badge.

For all Jack’s professional foreign travel, family holidays were generally taken in England, and usually in locations that offered opportunities for good walking and visiting cultural locations as well as the seaside. So places such as Pembrokeshire, North Wales, Northumberland and the Yorkshire Dales featured.

Betsy was a nurse, and worked with Pauline Holden at the Health Visitors’ Clinic at Pirbright Village Hall. When she became terminally ill, she was under no illusions about what would happen and set about teaching Jack housekeeping and cookery.

Betsy died in 1978, the year before Jack retired, and in his retirement these skills became useful, not only for himself but for others. He cooked for others, and invited people to stay with him in his home. He cared for a teenage girl who had been thrown out of home by her father and stepmother. He fed two or three street people, who sometimes used to stay for two or three days. He took in someone who had had a breakdown, even though he hardly knew the person at the time. He also took over one particular concern of Betsy’s. She had always taken an interested in a lady in the village called Jean who had a son with special needs. The son went to live in a home and Betsy took her to visit him in Botley’s Park Hospital, Chertsey, every Sunday afternoon. When Betsy died, Jack took over these duties until both son and mother died about ten years ago.

Jack was extremely active in church life here. I have just noted his particular care for people, but there are some other incidents to mention. He was a class leader, as we sometimes call them in the Methodist Church, or pastoral visitor. One family he visited was Marilyn Meller’s. He visited her mother, Irene Elliot, in the farmhouse delivering the monthly magazine on a Thursday evening and would help her pack eggs into boxes ready for Marilyn’s egg round the next day. He would visit Marilyn and Tom at White Lodge after he had had his lunch, and talk about farming with them. he took an interest in their family, including their two daughters.

On other Thursdays he attended the Thursday evening fellowship group. Members of the group enjoyed sharing with him, and valued the contributions he made to the discussions. He could recite poetry and biblical passages.

Then there is the Spice Girls story. For those of you who don’t know, the Spice Girls recorded their earliest tracks in Knaphill. They used to have lunch breaks at the King’s House Coffee Shop, which is run by four of the churches in the village. A film was made of their early days, and a scene was recreated in the King’s House. Jack, who worked in there voluntarily, played the rôle of the waiter. He had to reel off a list of the available snacks – cheese sandwiches, ham rolls and so on. Finally, he had to deliver a line, the significance of which he did not understand:

“Tell me what you want, what you really, really want.”

He took an interest in the church youth club, often turning up on a Saturday evening to chat with everyone and make sure that the heating was working.

Indeed, the heating was but one aspect of the church property for which he cared, but the boiler room was the location where one day a fairy godmother left him a bottle of his favourite Guinness. He also made a new wooden gate for the car park and put in posts to hold up the fence around the church building.

However, not all Jack’s adventures with the church property went smoothly. Famously, he was one day climbing through the loft space to change some light bulbs when he accidentally put his foot through the ceiling. How he didn’t fall right down, nobody knows. Later, though, he made an almost invisible repair.

Then there was the time when he once covered the church cleaning for Helen Chamberlain while she was on holiday. During that period, he and Robb Peters decided to sand the church floor. They only did half, due to the sandstorm they created, which took twelve weeks to settle.

Finally on the subject of church work, as well as his pastoral and property duties, Jack was also for a period of time the church treasurer in an age before computerised accounts. He scrupulously kept a contingency fund for emergencies, decades before the Methodist Church required all local churches to formulate a reserves policy.

In the last few years before Betsy died, she and Jack holidayed in the Western Isles of Scotland. He continued to do this after they died, until he was about 90. He planned his routes, travelled light and walked long distances, befriending many B & B owners on his travels. He also continued to travel abroad, visiting relatives in Canada several times and attending a wedding in India.

In 1994, he could see that one day he would not be able to cope with the large garden in Knaphill, and moved to his bungalow in Goldsworth Park. He remained fit, active and independent until around the age of 90. That was when those close to him started to notice a change in his mental powers. He gave up driving a few months before reaching 92.

Jack leaves six grandchildren: They are: Margaret & Adrians’s children: Henry, Thomas and Emily;

Bill and Corrie’s son, Philip; and John and Esther’s children, Jennifer and Jack. He also leaves a great-grandson, Arthur, Henry and Cat’s son.

But he also leaves behind many more friends, and so many others whose lives he touched by his love and through his great gifts and talents. No longer for Jack the confusion of these last two or three years, but the peaceful sleep of rest, and the resurrection to come into a new, healed body in which he can continue to serve Jesus Christ.

And who knows what talents a resurrected Jack Rutter will have in God’s new creation?

Jesus Had HIV

There has been much coverage this week of the South African pastor who began a sermon by saying that ‘Jesus had HIV‘. I know I am not alone in being saddened by those who have opposed Pastor Skosana. Nearby Baptist pastor Mike Bele is offended, because ‘Christ is supreme and Christ is God’, but Skosana is not saying this is literally true, he is saying that Jesus always identified with the broken and the marginalised. Therefore the first thing to say is that this is emphasising a theology of incarnation.

But not only that, this is about an orthodox, dare I say conservative, doctrine of the atonement. By Pastor Bele’s account, 2 Corinthians 5:21 would only say of Christ, ‘him who had no sin’, but the entire verse says:

God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.

We may want to protect the sinlessness of Christ (‘him who had no sin’), but Paul decisively aligns that with Christ’s identification with sinners on the Cross. Verses like these are behind the most substitutionary understandings of the atonement you can find in Christian theology. If you believe that God laid the sins of the world upon Jesus on the Cross, and if you believe that HIV is often contracted through sinful acts (both positions held by many conservative Christians), then it makes sense to talk metaphorically of Jesus having HIV. What’s the big deal unless you want to keep Jesus in heaven, never assuming human flesh to come and die for the salvation of the world? If you hold a conservative theology, I believe you should applaud Pastor Skosana, not demonise him.

Let me link this with some British history. In 1923, Lady Elizabeth Bowes-Lyon married the future King George VI. The BBC wanted to broadcast the service on radio. Who objected? Not the Royal Family, but the Church. The Dean and Chapter of Westminster Abbey protested, saying that ‘men may be listening in public houses with their hats on.’

Maybe we laugh at that story now, but it betrays a religious attitude that majors only on people who are ‘not good enough’ and denies them the welcome (and challenge) of grace. For me, those who reject Pastor Skosana’s approach are people who will only preach ‘you are not good enough’ and not offer grace. Or they are, if they logically follow through with their objections. I know they will deny that, but to me that seems to be the logic.

But I can’t end this short piece without also pointing out another obvious matter, namely that HIV is not always contracted through sinful actions. Many who contract it do so as innocent victims. Some catch it in the womb. Some wives catch it from infected husbands who think they will be cured by sexual intercourse with a virgin.

And therefore the ‘Jesus had HIV’ metaphor has further power: it is not only about Jesus’ identification with sinners, it is about his identification with the sinned-against.  Salvation from sin is about freedom from the penalty, practice and presence of sin. Salvation from the presence of sin is not only about anticipating God’s coming new creation, it is about the healing ministry with victims today.

May Xola Skosana challenge us all into a lifestyle that identifies with both sinners and the sinned-against.

Preaching In Dialogue With The Congregation

My current reading is ‘The Preaching Of Jesus‘ by William Brosend. I wouldn’t have come across it but for my membership of the Ministry Today board, because a copy was sent to us for review, and I volunteered.

I like reading books about preaching, but this one wasn’t a natural as the foreword is by Marcus Borg, a scholar whom I find altogether too sceptical. However, it was also commended on the back by a scholar I admire, Ben Witherington III.

In this short post, I want to highlight one early and important point in the book. Brosend uses an elaborate first chapter to argue that there were four major characteristics to the preaching of Jesus. The first of these is dialogical preaching. This is not the same as those hackneyed ‘dialogue sermons’ from thirty or forty years ago, where two people presented an artificial conversation to cover the loss of confidence in proclaiming the Word. (And in any case, ‘proclamation’ is Brosend’s second characteristic.)

No: Brosend means that when Jesus preached, he was in dialogue with Scripture, tradition, the culture and his listeners. Here I just want to highlight one important point he makes about the preacher’s dialogue with Scripture. It is this: are we in dialogue with the passage in a way that is sensitive to the way our congregations will be in dialogue with it? Will they have been wrestling with the passage all week? Most unlikely. Will they have been consulting learned exegetes? Even less likely.

It isn’t that protracted meditation and responsible exegesis are bad things. But if we only bring our own questions and/or the scholars’ questions, we are not going to connect the Word to the listeners.

I think that’s a salutary reminder when preachers are often taught (especially, in my experience, in the Methodist ‘Faith and Worship’ course) to put academic exegesis first. I’m glad for the reminder.

Losing Faith, Rediscovering Faith

Some churches – particularly ‘traditional’ ones – are good at keeping the people they have, but not at recruiting new faces. Some other churches – especially evangelical ones – are so fixated on evangelism that they reach new people but don’t notice they’ve brought them into a building with a revolving door. Retention is one of their problems.

Various people have done work in recent years on the question of those who have left the church. Books such as Michael Fanstone‘s ‘The Sheep That Got Away‘ and Alan Jamieson’s ‘A Churchless Faith‘ come to mind. Now Andy Frost of Share Jesus International has done some research, and is touring it around the UK. It promises to be challenging but accessible material.

So I commend the ‘Rediscovering Faith‘ tour and the accompanying book ‘Losing Faith‘ to you. I hope to be at the Staines leg of the tour on 9th November. I think it could be a highly worthwhile evening for a mere £3 admission.

On Not Assuming Too Much Knowledge

Last Saturday, I had the pleasure of listening to Chris Blake, the current Principal of Cliff College, give some seminars on preaching and mission. In one session, he highlighted the need for preachers not to assume too much biblical knowledge among congregations. The very next day I witnessed a preacher carefully elucidating from a congregation how many of them knew the story of wrestling Jacob. About ten per cent put up their hands.

Then on Monday came an email version of the latest Church and Culture blog by James Emery White, Communion and Coleslaw. He raises the same issue, but particularly among those newer to the faith. He includes a touching reaction from a new worshipper who was clearly unfamiliar with what the ‘Lord’s Supper’ is.

Thanks for the informative email.  I have been going to Meck for about a month now and I love it!  I have even talked my two friends into joining.  We are all thankful to be part of an awesome church with great values.  I do have one question.  I remember hearing about the first Wednesday of every month being a service with in-depth Bible teachings and a celebration  of the Lords Supper.  What does that mean? I understand the part about the Bible teachings but what is a celebration of the Lords Supper? Does that mean we all bring some  kind of food to share? I am planning on going tonight but I wanted to make sure I bring something if need be.  Any information you can provide with would be greatly appreciated!

What a refreshing reminder that is.

But how sad it is that we still have to give out page numbers to longstanding Christians to find Bible passages, because they still don’t know their way around the Scriptures. Not that biblical knowledge alone is a test of spirituality, but I find it moving to deal with young Christians where I can’t expect them to know stuff and sad to deal with many experienced Christians who know little more.

What are the causes? Is it bad teaching by those of us who lead? Is it a lack of passion for discipleship? Is it cultural pressures?

What do you think?

Niche Church?

One of the joys I have in my new appointment is the presence of an Iranian congregation. They meet on Sunday afternoons on the premises of one of my churches. I have been asked to develop closer links with them. This was already beginning under my predecessor, who worshipped with them nearly every week. The Iranian congregation’s lay pastor is in the early stages of Methodist Local Preacher training.

I go as often as I can, and it’s a fascinating experience. There are only a dozen or so who attend each week, and they are warm and friendly. Not only do I experience their warmth, I notice how they treat one other visitor. There are a number of people in our area with serious mental health issues, and some of them regularly visit our services. One chap in particular often comes to the Iranian service. They sit him down with a coffee and do their best to chat with him. Frequently, Michael will leave early during the worship, and they are not offended. They understand, and give him a quiet, but cheerful farewell.

Worshipping at their service is difficult for someone like me who cannot speak or read Farsi. (Although one or our two musicians who attend to help with the worship is learning!) The young woman who leads worship has a beautiful singing voice, and I can appreciate that. However, I haven’t the foggiest what they are singing, except on the rare occasions when they seem to be singing a translation of a worship song originally written in English. The other week, the tune was unmistakably ‘You Are Beautiful Beyond Description’.

When the pastor preaches (or when he talks in other parts of the service), his wife provides a basic translation into English for the musicians and me. The very first week I went, she was unable to come, so that was fun! However, the pastor indicated which Bible passages they were reading, and gave a one or two-sentence summary of his sermon.

My early reaction to this experience was to think, “Whom will they reach? Their likely clientele will be very small, and some of the existing congregation travels several miles to be at this service every week. So how will they grow?”

However, I then realised they were not so different from many established English-speaking congregations. Effectively, we already have thousands of ‘niche churches’ in this country. Our language, practice and culture are so beyond the understanding of many unchurched people that they would struggle to integrate into them. And some of our folk travel several miles to attend worship at the church they love.

More positively, there is a certain case for niche churches in a diverse and fragmented culture. (Thinkers like Michael Moynagh have advocated them.) They will inevitably be small, and they must still express Christian unity with disciples from other backgrounds, otherwise the human reconciliation aspect of the Gospel will not be expressed.

Moving back to the negative, one danger of a niche church is that it becomes a private chaplaincy. I have seen churches for expatriate English speakers abroad function like this. They become like little embassies – where the territory is that of home, not the disturbing country, and the congenial company is a shelter against reality. Come to think of that, plenty of regular churches are like that. It needs regular and persistent challenging.

My Iranian friends have a special opportunity to reach out into their community. We have our unique opportunities, too. Within our diversity, we need to celebrate our unity in Christ as a sign of hope to the world that reconciliation is possible.

And that last point isn’t meant to be an idle theological platitude. Our six-year-old son Mark is aware that Iran as a nation doesn’t like the UK. He was worried at first that I was going to share fellowship with Iranians, because he thought I was going to share with some enemies.  I had to explain to him that these Iranians were different from the government in their native land, and that Jesus made us one. Given the levels of racial prejudice I have sometimes found in churches as well as in our society generally, this call to express Christian unity across racial and cultural boundaries – and especially across such a boundary as this one – is vital for Gospel witness.

Biblefresh, The Church And Outreach

Next year marks four hundred years since the Authorised Version (King James Version for my North American friends) was published. In the UK, churches are planning to celebrate 2011 as The Year Of The Bible. A major project to support this is called Biblefresh, which seeks to help the church regain confidence in reading the Bible.

That’s a great idea. However, I’ve run into a problem. Last Monday evening, I was at a meeting of representatives from the four churches in this village (not counting the fifth church that thinks it contains the only true Christians), where we discussed how we were going to mark next year’s big anniversary. Some of them had met a few months ago to start thinking and planning. And our difficulty is this: it seems only natural to us to take our celebrations public. However, the Biblefresh focus on renewing the church’s confidence in Bible reading, important as it is, means that an outreach focus isn’t within its purview. You won’t really find much mention of anything like that on their website, except for the odd comment from Elaine Lindridge, a Methodist Evangelism Enabler in the Newcastle District.

So … I’m posting here, there and everywhere in the social media parts of the Internet to see whether other people have ideas. (These include the Facebook pages for BigBible and Biblefresh.) We’d love to be stimulated by creative sparks elsewhere that might inspire our thinking and praying. If you have any ideas, I’d love you to shre them here.

Knaphill Methodist Church And The Web

The bigger of my two new churches, Knaphill Methodist Church, has for some time had its own website. You can often find audio of recent sermons there. So if you go to the link above and click on ‘Latest Sermon or Talk‘, you will find my sermon from yesterday, and can hear how the text I posted here came out in real life. If you can stand the thought of hearing my voice, that is!

And as of today, the church also has its own Facebook page. Do pop over if you are on Facebook and ‘like’ us. We are likeable!

Clergy Burnout

I’m grateful to my friend Pam Garrud to pointing on her Facebook profile to this piece in the New York Times about clergy burnout. As someone who needs medication to control hypertension and whose girth has increased, some of it hit home.

I’m not one of those ministers who fails to take their annual leave in the way the first page of the article describes. I do try to take some exercise. Usually after the school run, I get out the iPod and go for a brisk walk. However, that doesn’t stop me wondering what some less charitable members of a congregation might think if they saw me out walking. I was told at college that ministers should be at their desks at 9 am. I, however, might well be walking. Of course, most church members are fine about it. It just takes the vociferous minority. Not that they ever say it to your face. You hear on the grapevine.

The importance of stillness and sabbath is critical. I have seen ministers wreck themselves with workaholism. In the middle of the day, I was able to smell the alcohol on the breath of one (now deceased) Superintendent.  To say nothing of how he spoke publicly about his wife.

But the NY Times piece rightly goes further than just ministers not taking care of themselves. On the second of the two pages, it talks about the pressures of declining and aging congregations. It talks about how clergy push themselves further, due to these factors. What it doesn’t say is that those same factors lead some churches to place extra strains of expectation upon their ordained staff. ‘Miracle worker’ might just as well be put in the job description.

To that end, when I was formally welcomed here, I quoted Monty Python:

He’s not the Messiah, he’s a very naughty boy.

The trouble is, many of us in the ministry don’t believe in the grace we preach. And nor do our congregations. We are paying a price.

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