Are We Called?

‘Calling’ is a major theme in much Christian spirituality. Being called to faith, called to serve in a particular way and so on. It’s something that was big in our circuit this afternoon with the ‘ordinand’s testimony service’ for one of my colleagues, a probationer minister who is about to be ordained this summer at the Methodist Conference. We listened to Chrissie telling us the story of her ‘call’. And throughout the process, she will have been asked – as I was – whether she still felt as called to the ministry.
But a recent article in Ministry Today, The Concept of Calling in Christian Discipleship, challenges this popular understanding. David Kerrigan points out that the examples of being called in Scripture are much less common than the more regular pattern of looking for character and qualifications. He argues that the idea God has a meticulous, detailed plan for all of our lives is defective. Although there are exceptions where God does have particular plans for certain individuals, it does not apply to most of us. He argues this on pastoral, intellectual and biblical grounds.

Pastorally, when someone misses what they believe to be the detailed will of God, it can be catastrophic – as it is also when others do not agree with them. Intellectually, he sees providence as more about the overarching big picture than the fine detail. Biblically, there is much on general discipleship to set alongside those examples of specific calling.

In particular, Kerrigan commends a book called Decision Making and the Will of God by Garry Friesen (sadly not available through Amazon UK).

Read his article and see what you think.

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Sermon For Aldersgate Sunday: ‘I Submitted To Be More Vile’

Luke 10:1-20
On 24th May 1988, two hundred and fifty years after John Wesley’s conversion, I was exploring my call by being a Methodist independent student at an Anglican theological college in Bristol. Some months prior to that big anniversary, I had nabbed the Vice-Principal, who was also the lecturer in Church History, and asked if we could mark the anniversary at college. He readily agreed. We had a display in a corridor, and I led an evening in chapel.

One memory I have of the celebrations is the debates that raged in Methodism over the conversion. Was Wesley’s experience of his ‘heart strangely warmed’ a conversion, or just the assurance of faith? Well, you can make your own mind up on that one. I’m not going to touch on that this morning.
But another debate was whether we should only celebrate 24th May 1738, or whether we should also remember 1st April 1739. Why? Because that was the day John Wesley was finally persuaded by George Whitefield to preach the gospel in the open air to the miners at Kingswood. Up until then, Wesley said he would have regarded preaching outside a church building as a sin, but from that date he noted that he ‘submitted to be more vile’ by taking the Gospel outside the doors of the church.

And I think it must be in that light that Luke 10 is the Lectionary Gospel reading for Aldersgate Sunday. Today, I propose that we learn from Wesley and from Jesus how we might ‘submit to be more vile’. After all, if we have warmed hearts but just stay within the safe walls of the church building, what good is the experience, apart from it being a private religious bless-up?

Firstly, we have here a mixture of prayer and action. Jesus kicks off with prayer: ‘ask the Lord of the harvest’, but the people who are to pray are also the people who are sent out with the message. How wrong we are to divorce prayer from action, support from mission.

Wesley’s own life was marked by an extensive commitment to prayer, but also to mission. If there is one area where we do not reflect our founder in contemporary Methodism, it may be this. When the subject of mission comes up in the local church, often all that means is us raising money for other people to engage in mission. I’m not about to decry the fact that when we raise money, various organisations can achieve certain things on a large scale that are beyond us, but I do question the assumption that all we do locally is act as support services.

But for those of us in the Wesleyan tradition, and who follow Jesus, we cannot stop there. Whatever the benefits of contributing to large scale projects, we have no justification under the Lordship of Jesus for stopping there. We are called to pray and to support – but Jesus also calls us to be part of the answers to our prayers. Those of us who walk in the ways of Jesus are junior partners in his kingdom. Jesus calls us not only to enjoy the benefits of his kingdom, but to let it overflow to others. It isn’t just the leaders, the Twelve – Jesus does that one chapter earlier. He calls ‘seventy others’ – people from his wider circle both to pray and to engage. I think that implies all of us.

Now I am aware that in saying this, I can easily load a burden of guilt on people. If preachers tell congregations they need to share their faith, so let me put it like this. This is not about obligation. It is not a series of ‘oughts’. It is about overflow.
Put it this way. Our son enjoys drinking milk. He particularly likes it gently warmed in the microwave. Forty seconds – or fifty seconds during winter. The other day, he went to collect a full mug of milk from the microwave. But as he came out of the utility room and into the kitchen, he tripped up on a step between the rooms. So what happened? Spilt milk.

Similarly, our faith will spill out into the world when we are full, and someone or something trips us up. If we want to have a missionary effect upon the world, then it starts by becoming filled up with God – which will probably happen in prayer – and then overflowing when we get tripped up. So – prayer and action contribute to an overflow of God’s love to the world.

A second strand of Wesleyan mission in the spirit of Jesus would be simplicity. “Carry no purse, no bag, no sandals; and greet no one on the road,” says Jesus (verse 4).

Whenever I read that verse, I always think of a friend of mine who works for an Anglican evangelistic organisation. When they hold missions in an area, they have a rule of simplicity for those on the mission team. It involves taking no accoutrements with them like mobile phones, and only an allowance of £2 per day. They rely on the hospitality of the local church. Usually this works out quite well – despite the restrictions and all the physical effort of the mission, many participants return home, having put on weight!

However, what would it be if there is a general pattern that Jesus sets here of simplicity in our lifestyles? Not that every Christian does without everything pleasant in life, but that we resist the pattern of our culture to acquire more and more ‘things’, to think that buying the latest fashionable object will somehow make our lives complete. As well as making income available for others in need – ‘Live simply that others might simply live’ is the old slogan – there is also the fact that living in a way that says we do not have to lust after all the latest consumer items is itself a testimony to the fulfilment that can only come through Jesus Christ.
Is it surprising, then, that in some quarters of the church, not least among some young adults, there is a movement that has been called ‘new monasticism’? People are seeking to live by a rule of life that involves self-denial, not cloistered away behind abbey walls but in the midst of communities. Others put a big stress on hospitality – not simply in terms of inviting your friends for a meal, but in sharing food and care with strangers.

Now I say all this as someone who tomorrow morning is having the so-called ‘superfast’ fibre broadband installed at the manse! I am far from opposed to us enjoying good things in life. As Paul puts it:

For everything God created is good, and nothing is to be rejected if it is received with thanksgiving (1 Timothy 4:4).

But we have a society that is drunk on consumer goods. And Christian testimony needs to stand in contrast to the false values embraced by many. It isn’t enough to preach the Gospel with our words, it must be lived with our actions and our attitudes, too.

A third element of this ‘submitting to be more vile’, this Wesleyan mission in the spirit of Jesus, would be what Wesley called ‘prevenient grace’, or what regular people call God going ahead of us to work before we get there. We see this in the part of the passage where Jesus tells his followers to go into a home saying, “Peace to this house!”, and waiting to see whether ‘anyone who shares in peace’ is there (verses 5-6).

Fruitful mission, in other words, is not where we take the initiative, where we force the pace, but where God has already gone ahead of us and is at work in people’s lives through the Holy Spirit to prepare them for the good news of his love.

It’s exactly how Jesus himself shared in the mission of the Father. In John 5:19 he said, “I only do what I see my Father doing.” Even Jesus didn’t take the first step: the Father did.

It’s a principle that – once you know it, you will notice it here, there and everywhere. Sometimes it comes in a dramatic form: I have heard stories of people taking the Gospel to a community somewhere in the world that has never heard of Jesus Christ. However, when the Christians begin to tell the stories of Jesus, people say something like this: “Oh, so that’s the person who has been popping up in my dreams!”

Or it is as simple as having an ordinary conversation with a friend whom you think has no interest in spiritual matters, only for them suddenly to ask a major spiritual question. You think, “Now where did that come from?” Well, maybe it came from God going ahead of you, working to woo that person with love before you ever arrived on the scene.

When I talk about this, I usually tell people this is good news! You see, it takes the pressure off us! We don’t have to force or manipulate situations – and of course we shouldn’t! But we can pray and see how God leads. A common catchphrase is to say that mission is ‘seeing what God is doing and joining in’. Just as Jesus told the seventy to offer peace and see whether anyone else [already] shared in it, so we go blessing people in his name, looking for where he has already started prompting people and we then share in his mission as junior partners.

And that mention of ‘blessing’ leads to the fourth and final aspect I want to share this morning about mission: blessing people is our priority. It’s not only the offer of peace, it’s not merely the preaching of God’s kingdom, the mission includes ‘curing the sick’ (verse 9) and I take that to include not only physical healing but also a mandate to meet all sorts of needs in Christ’s name.

I believe that provides a corrective to the way we often view the relationship between Christians and the world. Too often what we are known for is the way we declaim against the wickedness of the world. I’m not denying a proper place for prophetically speaking against sin in all its forms. But there is something about the way we do that, which has earned us a reputation as self-righteous people who consider themselves above everybody else. Ask many MPs what their image of Christians is, and they will tell you that these are the constituents who write the nastiest letters. Ask a Christian MP about their witness in Parliament, and they may well tell you this is one of the greatest hurdles to their being received sympathetically.

What if we were known as the people who are a blessing to anyone in distress? How would that portray the love of God? What if we were the people always available to the hurting in the neighbourhood? What if each of us took seriously the different networks we move in, and sought to be blessings there? The workplace; the street where we live; the people we mix with socially when we relax. All these are places where we can be a blessing.

Yes, there will be times when we run into conflict with the world, and when what we do or say is not appreciated. There will be seasons where we experience rejection. Then – and only then – do we wipe the dust off our feet in protest and move on elsewhere (verse 11). But I have to tell you, that if I wracked my brain for examples of this, the main one I would come up with wouldn’t be about a parting of the ways with non-Christians, but with church people!

In conclusion, there is so much more I could say about this passage. It is one that has meant a lot to me over the years – so much so that I had to limit what points I wanted to make today. But if it does one thing for us this Aldersgate Sunday, I pray it gets us out of our churches and into the world with the love of God, rather than forever vainly waiting for people to come to us.

John Wesley ‘submitted to be more vile’. What about us?

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The Rapture And The Dangers Of Bad Theology

There’s a lot of talk around about the claims that Christians will be ‘raptured’ this Saturday, and that Judgement Day will begin. See this site if you want to read some of the nonsense first hand, and here for more on the main proponent of this teaching.

But amid some of the hilarity this awful misuse of Scripture has provoked, there are real tragedies. Watch this video (HT: Mike Morrell):

If you ever wanted a reason why we should handle Scripture carefully, this is it.

3

Jesus On The Beach

Part Two of Julian Reindorp’s contributions to the Ministry Today conference: he shared a meditation, based on the work of the late Henri Nouwen. Imagine you are lying on the beach in your swimming gear. You are completely relaxed, and just for once not even one thought from your work in pastoral ministry is intruding into your mind.
As you lie there, you see a person walking in your direction from a distance away. It is a man. When he arrives, you realise it is Jesus. He speaks to you:

“I just wanted to say ‘thank you’ for all you are doing for me.”

How do you react?

Because for some of us, those would be hard words to accept. We think we are such failures that we cannot believe Jesus would speak to us like that. Maybe the critical words of others so loom in our minds that they frame what we think Jesus might say. If they are critical, we may believe he is.

So what does our reaction say about our circumstances, or the state of our souls?

2

The Importance Of Ordained Ministry

I’m just back from the annual Ministry Today conference. This year our speaker was Canon Julian Reindorp, recently retired from ministry in Richmond, Surrey. His theme was ‘Who Encourages Us?’ I plan to share one brief bon mot from his material each day for three days here.

The first is this: in our first session, he claimed that the work of ordained ministry has never been more important than it is today. Well, that caught my attention. Why would he say that when our rôle is increasingly marginalised and valued less?
For this reason: our calling involves building community – the community of Christ. Yet in our society, there is less and less community building. ‘Social capital’ is declining. Even previously social activities are now conducted alone, as Robert Putnam observed in his book Bowling Alone.

So let us hold our heads up high. Whatever people may think, the church is engaged in the most crucial of activities, and we who serve that church in leadership are contributing something utterly vital to our society.

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Sermon: Doubting Thomas, Growing Faith

John 20:19-31
Doubting Thomas: if ever anyone got a bad press from a pithy nickname, it’s Thomas. Today I want to join his rehabilitation campaign, and suggest to you that we might see some positive approaches to faith in the story of him coming to believe in the Risen Christ.

Firstly, we need to remember his context. There are a couple of previous references to him in John’s Gospel. In chapter 11, he shows himself to be a disciple who is doggedly committed to following Jesus. He encourages all of them to go along with Jesus to Jerusalem, if necessary to die with him. This is not a coward or an unbeliever: this is a courageous disciple. Let’s remember that when he is cheaply vilified.

Not only that, he was a disciple with honest question, as we see in chapter 14. Jesus says he is going to prepare a place for his friends, and Thomas honestly says, “Lord, we don’t know where you are going, so how can we know the way?” Lord, if you don’t give me the destination, how can I sort out a route? I need the address, Lord! I think you have to applaud a man like Thomas who has the honesty and integrity to ask Jesus the question that perhaps was in other disciples’ minds, but which they didn’t have the courage to voice.

And we should be glad he did, because it leads to Jesus’ famous reply, “I am the way, and the truth and the life. No-one comes to the Father except through me.” Would we have heard those words, but for the honest, questioning faith of Thomas?

As well as these two previous references to Thomas in John’s Gospel, one other piece of context is to compare him with the other disciples. It’s all very well that the others tell him, “We have seen the Lord!” (verse 25), but it isn’t that long since they too doubted. When the women returned from the tomb, the male disciples didn’t initially cover themselves in glory. Why believe a woman? But they had had a personal encounter with the Risen Christ, just as Mary had in the garden, and just as Thomas is about to have.

So setting everyone else’s faith against Thomas’ doubts is unfair. He simply hasn’t had the experience of meeting his risen Lord yet that they have had. Perhaps today we can appreciate a dogged, honest disciple. It isn’t enough to say to some people, ‘Be quiet and just believe’. God is big enough to cope with our questions. We have a Bible filled with books like Job, and with plenty of Psalms where ancient Israel sang her painful questions in worship. If Thomas is an example to us, it is about church being a safe place for people with their questions, not one where they are shouted down.
In suggesting this, I’m not advocating unbelief, because unbelief is very different from doubt. Unbelief is a refusal to believe at all, but Jesus says Thomas was ‘doubting’ (verse 27). Os Guinness has a helpful definition of doubt: he calls it ‘faith in two minds’. Doubt isn’t the absence of faith that unbelief is, it’s faith in two minds.

There’s one other context to Thomas that I haven’t mentioned, and it’s not in the Bible. There is a strong early tradition that Thomas is the apostle who took the Gospel as far as India. There is even a Christian denomination in India called the Mar Thoma Church, which claims to trace its founding to him. If that is the case, then is it not a good thing to give someone the space to wrestle with their questions? If like Thomas they come through to a deeper faith, who knows what they might achieve in the name of the Risen Christ?

Secondly, then, I invite us to remember his questions.

“Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.” (Verse 25)

What is Thomas’ problem, apart from the fact that – unlike the others – he hasn’t yet met the Risen Christ? As I said, he isn’t an unbeliever. He is far from being a sceptic. In fact, you could say that he was deeply biblical. Like most pious working class Jews (but unlike the wealthy Sadducees) he believed the ancient prophecies that one day, at the Last Judgement, God would raise all people from the dead – some to the reward of eternal life, and some to judgement. He would likely quote Daniel chapter 12 in support of this view.

What they didn’t expect was that God would interrupt the middle of history with a resurrection. You get a flavour of that in John 11, where Jesus turns up at the tomb of Lazarus, four days after the death, and speaks with Mary and Martha. They say they are waiting for the great resurrection at the end of time.

However, Thomas’ willingness to state his question baldly sets the stage for another appearance by Jesus, this time for his benefit. John sees this next appearance, a week later, as a follow-up by Jesus. Again it is in the midst of locked doors because the disciples who are so full of enthusiasm about the Resurrection are still nevertheless afraid, so this isn’t just for Thomas. This is to bless them all.
But in Thomas’ case, his devout biblical faith is now stretched and expanded by meeting the risen Christ. And often, that is what God wants to do through an experience of doubt. It’s not there to destroy our faith, but to expand it. In a profound talk he gave last year on the place of doubt in Christian faith, an American Old Testament scholar called Peter Enns said this:

When you go out into the world and say “it’s not working,” maybe that is a signal. It’s not God who no longer works, it’s your idea of God that needs work. Maybe you are for the first time being called, as C. S. Lewis put it so well in the Narnia books, to go “further up and further in.” That’s where doubt plays a powerful role.

But where does Thomas have his doubts expanded into greater faith? It’s in a context of fellowship. He is with the other disciples this time, and I think that makes a difference. Classically, one of the ways Christians have defended the truth of the resurrection against charges that the disciples experienced hallucinations is to point out that hallucinations are rarely group experiences. They are more commonly solitary in their nature. So by Thomas having his experience of the Risen Christ in the presence of the other disciples there is an assurance here that this is real and true, not a fantasy.

And in doing so, I believe it points up the importance of fellowship when we have our doubts. What do we do when we face a crisis? Some of us, like me, restore our energy from within ourselves. Others gain energy from being with others. However, much as I renew my energy from within and generally alone, if I spend too much time just on my own at a time of doubt, it can all become morbid and increasingly negative. It becomes a downward spiral.  I have seen people facing a crisis of faith take a major step away from church and fellowship for a period of time, and all that really happens is that the negative thoughts are reinforced.

Now, granted, the other disciples may not be the most helpful to Thomas in his doubt, but the fact that they had met the risen Jesus and that he appears to them in that context, is a sign, I believe, that it is worth persevering with Christian fellowship when we have our doubts. Our faith is not solitary. It involves being part of God’s people. Even if at times all our brother and sister Christians give us is a set of trite answers to our questions, nevertheless that is a major arena where we experience Christ.

So I would counsel people facing doubts to stay within the fellowship of the church, to find it a safe place to ask the hard questions, and to be encouraged that in that very place God may well expand and deepen your faith as a result.

Thirdly, I invite you to remember his confession. The other disciples had to see Jesus alive before believing in the resurrection. Thomas wanted that, and more: to touch the wounds. And Jesus offers Thomas what he says he wants. I think he just wants to know for sure, and he expresses it in this black and white manner.

But when the risen Lord stands in front of him, I’m not sure Thomas takes him up on the invitation to touch his hands and his side. Just meeting Jesus is enough, and he says to him, “My Lord and my God!” (verse 28)

‘My Lord and my God.’ That’s the point to which Jesus wants to get Thomas, and us. And yes, this is one of those Bible verses the Jehovah’s Witnesses can’t explain, because Thomas clearly attributes full divine status to Jesus.
But it probably also had huge implications for the first readers of John’s Gospel. If, as most scholars think, John’s Gospel was written towards the end of the first century AD, then it is quite possible that the emperor ruling the Roman Empire was Domitian. He wasn’t the nicest of chaps. He may well have been responsible for the persecution of Christians that is reflected in the Book of Revelation. And what did he require of his subjects? That they worship him as ‘Lord and God’[1].

The confession of the risen Lord at which Thomas arrives through his doubts is not just intellectual. It is one that has practical consequences for daily living and, indeed, dying. Later followers of Jesus who read these words will be those who have sufficiently come through their doubts that they are prepared to make a confession that puts them in opposition to the prevailing values of the society in which they live.

And perhaps this is a major reason why Jesus wants to meet us with our doubts and expand our faith – to make us strong in faith to stand against some of the major forces at work in our world today.
Last week we sang Stuart Townend’s Resurrection Hymn, ‘See what a morning’. It contains the lines,

One with the Father, Ancient of Days
Through the Spirit
Who clothes faith with certainty

Do we have certainty – a certainty with which to face the world? We have a certainty that Christ is risen. We have an assurance of God’s love. To quote U2 for a second consecutive week,

It’s not if I believe in love
But if love believes in me
(from Moment Of Surrender)

Whatever our doubts may be, the Resurrection means that love believes in us. And in the light of that, our confession of faith in our risen Lord and God can be a rock to stand firm in the face of a world that is devoted to values vastly different from his.
Perhaps one of the most notable Christians for steadfastly not bowing down to the values of the world in the last century was Mother Teresa. Her care for the poor and those generally thought not worth bothering with and her freedom from wealth and acquisition made her admired by many, as we well know. After her death in 1997, reports emerged about the severe doubts she expressed in her personal journal. In the lecture on doubt by Peter Enns that I mentioned earlier, he quotes this story about her:

There is a wonderful story of Jesuit philosopher, John Kavanaugh. In 1975 he went to work for three months at the “house of the dying” in Calcutta with Mother Teresa. He was searching for an answer about how best to spend the remaining years of his life. On his very first morning there, he met Mother Teresa. She asked him, “And what can I do for you?” Kavanaugh asked her to pray for him. “What do you want me to pray for?” she asked. And he answered with the request that was the very reason he traveled thousands of miles to India: “Pray that I have clarity.” Mother Teresa said firmly, “No. I will not do that.” When he asked her why, she said, “Clarity is the last thing you are clinging to and must let go of.” When Kavanaugh said, “You always seem to have clarity,” she laughed and said, “I have never had clarity. What I have always had is trust. So I will pray that you trust God.”

Jesus brings us to a confession that may or may not have clarity. But at its heart is trust. That, it seems, took Thomas to India, and the effects of his faith are still felt today.

What if we had trust – deep trust – in our risen Lord? Would he take us ‘further up and further in’? Where might the effects of our faith be felt?

4

Letting Jesus Heal

Sally Coleman and I seem to be interested in much the same things right now. Not only have we both written about theology in the last couple of days, she has written about healing and now here am I doing the same.

We’ve just started running the DVD course ‘Letting Jesus Heal‘ from the Christian Healing Mission at Knaphill. Now before I go any further, I should make full disclosure and say that I have known John Ryeland, the director of the CHM, for a good number of years, and indeed went to school with his wife Gillian! So you can accuse me of bias if you like.

However, I want to commend this course enthusiastically, based on the first two weeks of the six. What I like about the teaching here is that John combines a faithful openness to the power of God to heal with a quiet, gentle approach. In style this is about as far removed as you can get from the hyped-up school of healing ministry so prevalent in some places. It is therefore both safe and ideal for introducing an expectancy that God will work in a context where people might be nervous of showmanship, noise or manipulation.

Not only that, one thing I deeply value about John’s teaching is that he opens people up to the belief and experience that God is speaking to us much more than we realise. How often do we think that God is not speaking to us, or just does not speak to us – especially in contrast to other Christians who, in the words many years ago of Gerald Coates, ‘have more words from the Lord before breakfast than Billy Graham has had in a lifetime’?

Eighteen months ago, I heard John give his teaching on ‘Encountering Jesus‘ and had a simple but profound experience of Christ in relation to some serious pain and disappointment in my life. It forms the second session of the healing course, and while I obviously cannot share any confidences, I know that a number of people heard Jesus speak to them on Wednesday night in the course.

If you are looking for something to encourage people in the area of Christian healing, then, I recommend you take a good look at this course. And if you’re not far from Knaphill, feel free to drop in on us next Wednesday at 8:00 pm.

4

Theology Is Important!

The other day, someone said to me, “You’re not academic.” It was meant as a compliment, but I felt disappointed. The speaker meant that I was interested in people, and took ‘academic’ to mean ‘remote’.
However, I see academic theology differently. I know that in all too many cases it can be remote from ordinary life, and frankly abstruse. Try reading anyone called Karl – say Barth or Rahner – in a home group or a sermon. It’s often dense, and I need to re-read it to get the sense. My passion, though, is to connect the academy and the church. I believe theology is important for living.
So I was pleased to see Sally Coleman blogging on this very subject. I added a quote in the discussion there from one of the Desert Fathers, Evagrius Ponticus:

If you are a theologian, you will pray truly. And if you pray truly, you are a theologian.

(I found that quote many years ago in David Benner‘s wonderful book ‘Psychotherapy and the Spiritual Quest‘, where it was cited from S Lash’s article ‘Orthodox Spirituality’ in ‘The SCM Dictionary of Spirituality‘, edited by Gordon Wakefield.)

To me, it encapsulates what theology is about: not just words about God (which would be a fairly literal interpretation of the word), but words to God, the exploration of God as an act of worship.

As for the academic stuff, well don’t we need the people who will use their gifts to think hard about the difficult questions? The church can be strangely ambivalent about this. In my experience (although not, I hasten to add, in my current appointment), I have encountered Christians who have vehemently rejected the idea of sermons that made them think only at other times to expect the same minister to explain hard issues to them! You can’t have it both ways!

Surely we are all theologians, at least by Evagrius Ponticus’ standards. But we each bring something different to the table, as together we seek to know God more deeply.

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Some Questions About Super-Injunctions

Super-injunctions – the practice of famous people taking out an injunction to prevent the reporting of something bad about them, combined with an order preventing reporting even of the existence of the injunction – are much in the UK news lately. Reports suggest that up to thirty such orders currently exist. So thirty famous people have obtained court orders preventing the public from knowing something about them that would presumably tarnish their images.
A week or two ago, one such super-injunction was exposed: Andrew Marr, well-known political journalist for the BBC and one-time editor of The Independent newspaper, managed to suppress reporting of an affair he had with another journalist, even though he is a married man. This was brought to wider attention by Ian Hislop of the satirical magazine Private Eye (although three years ago a right-wing political blog wrongly claimed more than that about the situation). Hislop accused Marr of hypocrisy: Marr interviews people and examines their moral motives for political decisions, yet he tried to hide his own moral failings. Marr said he was uneasy about the action, but wanted to protect his family.
This week, the subject is back in the news in reports that a Twitter user has tried to reveal the identities of some celebrities who have resorted to this expensive legal tactic. Presumably, that will end in court for the user, either being sued for defamation or charged with contempt of court. Also, Max Mosley has lost his case at the European Court of Human Rights.

So how might Christians think about super-injunctions? One strand is the issue of power and wealth. Only those with power and wealth seem to have recourse to this action. No person in the street can suppress unfavourable stories about themselves. As with the libel laws, there is one law for the rich and one for the rest. Although imagine the Legal Aid bills – is that a sign that this whole approach is wrong? Is this more a matter of economic generation for lawyers?

Then there is the public and private issue. Where do we draw the line between what the public would like to know and what is in the public interest? The two are not necessarily the same. Is there a right to privacy for a public figure, or does the courting of fame mean forfeiting privacy? Surely not. What about those who invite us into their home lives, in exchange for a hefty fee from a glossy magazine? And what is the difference between genuine public interest and the voyeurism that passes for popular journalism in some quarters, voyeurism that sells papers and magazines, because it taps into an unhealthy popular instinct?

However, privacy is surely about dignity rather than hiding sin. The main argument for privacy, surely, is the protection of others. Was Marr right in that respect, or was he covering his own back? Perhaps we shall never know. It will have become horrendous to be one of his family members, knowing that either children at school are saying things to their faces, or that adults are saying things behind their backs. However, privacy and dignity are not about pretending that sin hasn’t happened.

Further, what exactly is the relationship between the famous and the press? Famous people need the press, but are there limits? And what does it achieve to keep these things out of public sight? It suggests that image is more important than truth, authenticity, integrity and all those unfashionable qualities. Is this another sign of a culture besotted with celebrities?

But does it matter? After all, does not the God of the Poor see? Will God not judge? Super-injunctions hide nothing from God. His justice is good news for those who do not have the financial muscle to benefit from our legal system.

A lot of Twitter users have tweeted that the remedy to this sad situation is that famous people should not commit immoral acts. And of course as a Christian I agree. However, we are also in the realms of people potentially making scurrilous claims online, too. Those do not need to be met by super-injunctions, though. The normal reaction would be a defamation case. However – again – the wealthy have the best access to such redress, since such cases do not attract Legal Aid, as I said above.

Even then, however much we might abhor the antics of the rich and powerful and their vain use of wealth and influence to cover their tracks there is still the Gospel opportunity of grace for those who repent. Do we Christians get caught up in the spirit of the age and show a similar prurience to everyone else when these cases are alluded to or reported?

What do you think?

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