Last week we discussed the church that removed a graphic crucifix in Horsham. This week, a similar issue has hit British television. The Daily Mail, Times and Daily Telegraph all report the case of a wedding scene in soapland, where the television crew wanted to remove a cross from a church where they were filming said wedding. On learning that the cross was fixed, they obscured it with candles and flowers.
Why did they do it? It certainly wasn’t for realism. Dry ice wafted through the scene – so just like any church service, then. According to church sources, they said they didn’t want to cause offence.
I didn’t see the show. Not only do I see very little TV, I’m allergic to soaps. I’ve been catching up on the issue after two church members told me about it.
In fairness, the television company has since apologised for the error and conducted an investigation. They believe there has been a misunderstanding over their intentions and motives. I wonder how the story would have been reported if the church had protested directly to Granada first and not gone public until after this investigation.
However, my main interest here is this: it’s curious to see the language used by the church leaders in protesting, and what it might imply. I’m particularly interested in the language of ‘offence’. In the Daily Mail report linked above, Stephen Regan of the Diocese of Chester is reported as saying,
The cross is universally accepted as a symbol of Christianity, and should offend no one.
Er, hold on? The first part of his sentence is correct, but from the beginning of faith in Jesus the cross has been an offence. If the cross has been reduced to symbol in the sense of a corporate logo, then I suppose it wouldn’t offend, but that isn’t what we’re about.
Similarly, James Milnes, the rector of the parish, quoted in the Telegraph story linked above, rightly says that Granada Television had
emptied the church of the very thing that makes it a church
in that the Cross is what makes us the community of God. Absolutely. I once wanted to design a church letterhead as not showing a line drawing of the building, but people around the Cross.
However, what is strange is the extended quotation from his church magazine:
How can people think it offensive to see a cross in a church, in the same way as you would normally see the Koran in a mosque or the Torah in a synagogue? That is the emblem of this faith.
This has a resonance around the country. It plays into who we are as a nation because I do not think we have a clear idea as English people. We do not really know where we are going.
There is constant attrition to our way of life. You can’t say this or you can’t say that for fear of offending. Who can we possibly be offending?
If ’emblem’ has become ‘logo’, then again one can understand the shock at the sense of offence. But the Cross itself is offensive to many who do not know the power of the Gospel. Muslims would see the death of a ‘prophet’ such as Jesus as being demeaning to the dignity of God. To traditional Jews, one thinks of Paul quoting Deuteronomy in Galatians, ‘Cursed is anyone who hangs on a tree.’ To the Greeks of Paul’s day, it was foolishness, and it remains that to many people today.
To Christians, it is the glory of God’s love and grace. And that is what I understand the Revd Milnes and Mr Regan defending. However, they cannot expect it to lack offence. Here’s just a thought: do they take things this way because they have an ‘Established Church’ mentality? I’m just guessing, and may be doing them a disservice. If I am, I will apologise. However, Milnes clearly links the issue to the confused current destiny of being English, so I don’t think I’m too far off the mark, even if I am wrong.
Yet as the Christian Church in the UK seeks a mission rôle as a minority group in society, I can’t help thinking that more helpful models of church are needed. I’ve spoken and written before, as others of a missional theological mindset have, of ‘exile’ as a helpful biblical model. From the perspective of church history, I find myself heading more in Anabaptist directions all the time. I don’t pretend that’s easy, in fact it risks being painful, but I do think the changed and changing society in which we live means we need to look for some different paradigms on which to model our witness.
In typing this, I am mindful of an interview in the February 2009 issue of Christianity Magazine, with Ann Widdecombe MP (the interview will probably not be online for another month). For anyone reading this who doesn’t know British politics, Miss Widdecombe is a Conservative Member of Parliament who famously left the Church of England for the Roman Catholic Church in opposition to women’s ordination. In the interview, she is asked about the current vexed issue of the establishment of the Church of England. She replies:
I would die in a ditch for the establishment of the Church of England. The last people I would expect to find in the ditch beside me are the hierarchy of the Church of England. If we didn’t have an established Church, the last fig leaf in our claim to be a Christian country would have gone.
But there’s the problem. Claiming the UK is a Christian nation is a fig leaf. Widdecombe would doubtless wish to protect establishment (even though she went over to Rome) for political reasons of constitution, and certainly some of the reasons advocated by politicians for disestablishment are weak and unChristian. But right now establishment is not protecting the rights of Christians in the courts when religious freedoms are trumped by other freedoms, so that some Christians cannot exercise their consciences and keep certain jobs. In that atmosphere, it’s hardly realistic to expect that people won’t find the Cross offensive.
In saying all this, I may of course be putting too much weight on the use of the words ‘offend’ and ‘offending’ as used by Stephen Regan and James Milnes. Perhaps what Mr Regan really means is ‘surprised’. However, Revd Milnes uses his language in a context of objecting to ‘political correctness’, and so I am a little more sure that he really does mean to be concerned about the problem of offence. Certainly, the risk of offending people provided it is with the substance of the Gospel rather than just by being aggressive Christians (step forward Stephen Green of Christian Voice, who inevitably responded to requests for a quote) is a risk we must take today. If we do not, we shall not be faithful to the Gospel.
Interestingly, the Telegraph has this week carried the story of an Asian Christian minister in Scotland who claims he was sacked from an Asian community radio station for supporting Christianity and criticising a Muslim’s understanding of the Christian faith. The station disputes his account, and asked for questions to be put in writing. However, the Telegraph received no response to its fourteen points. If the case has been accurately portrayed in the newspaper (and I don’t think the station’s failure to respond looks good), then sadly this is the climate in which more and more British Christians live. Mr Milnes and his parishioners may have had a rude awakening into it, even if it was a misunderstanding and Granada Television meant no offence. This is not to seek persecution or develop some unhelpful persecution complex, which some Christians play on, but it is, I think, to be more realistic.
Over to you.
Hope is in short supply right now. Increased unemployment. Home repossessions threatening to hit 1991 records. Banks, the backbone of our economy, in turmoil. Many suffering fuel poverty as gas and electricity prices stay high, even when petrol prices have reduced. You know the rest. We could do with some hope.
In the time of John the Baptist, Israel could have done with some hope. You’ve heard it enough times. In their own land, yet feeling like exiles, because they were occupied by Rome. Every now and again, someone popped up to offer hope in terms of an uprising. Every time, Roman legions quelled the rebels and executed them publicly.
Well, you root yourself in another time when the people of God needed hope. The time addressed in Isaiah 40. Most of God’s people had been deported to Babylon, and had been there a few decades by this point. A handful had been left in Jerusalem.
Then, a prophet in the Isaiah tradition turns up in Babylon, addressing the dispirited exiles and the desolate residents of Jerusalem. Using three metaphors from the physical world around him – wilderness, grass and mountains – he offers God’s hope to those lacking it and most needing it.
And this theme of hope complements what we thought about last week, on the first Sunday of Advent. Then, our theme was waiting. Today, it is hope, which is the content of Christian waiting. Had we read to the end of Isaiah 40, we would have heard – depending on which Bible translation we used – about those who will renew their strength by either ‘waiting’ or ‘hoping’.
So – without more ado – how does the Isaiah prophet help us to hope, using these images of wilderness, grass and mountains?
Last week, as we considered the theme of waiting, we wondered how we live when it feels like God is absent. Isaiah 40 is bold in response to this: you may feel that God is not here, but God is coming! He gives us a picture that is a bit like the building of a new road (hopefully without the environmental concerns we have about such a project in our society). Prepare God’s way in the wilderness, make a straight highway in the desert, raise the valleys, lower the mountains, and smooth out the rough terrain, and you will see God’s glory (verses 3-5).
So – in a time of God’s apparent absence, the good news is that God is coming. In a time of spiritual darkness, the good news is that you will see God’s glory. Music, surely, to the ears of disillusioned exiles in Babylon, and beaten-down people in Jerusalem. This is a message of comfort. Your punishment is over. Enough is enough (verses 1-2).
We may not know when things will change for the better for Christian witness in our culture, but we can hear similar echoes of hope in Advent. Our waiting and hoping is for Jesus who is called Immanuel, God with us. God is coming. We are not alone. Christ is coming. Christ came. The Father sent the Spirit of Christ. Our sense of aloneness is only apparent. It is not actual.
Of course, we must be careful: proclaiming that in Christ, God is with us, can make us sound like we have a religious superiority complex. This is not a matter of our deserving special rank. It is a matter of grace, God’s undeserved favour to sinners. The Son of Man came to seek and save the lost. It is not the healthy who need a doctor, but the sick. Jesus, God with us, came for lost and sick people – including us. Yes, God is with us in Christ. But we hold that knowledge humbly. And as we share it, we do so as one beggar telling another where to find bread.
And the wilderness was specifically to be a place where God’s glory would be seen. Would God’s glory be seen in raining down fire and brimstone? No. It would be seen as he led a raggle-taggle bag of exiles back home.
Similarly, Advent is a time when we wait in hope for the glory of God. His glory will be seen and sung about in skies over Bethlehem. His glory will be seen, in the words of Bruce Cockburn,
Like a stone on the surface of a still river
Driving the ripples on forever
Redemption rips through the surface of time
In the cry of a tiny babe
It’s a different kind of glory. It’s wilderness glory, a manger at the back of a house in Bethlehem, not a palace in Jerusalem. It’s the glory of God humbling himself into human flesh, one who later as an adult would not grant the wish of two disciples known colloquially as the Sons of Thunder, who wanted to unleash damnation on enemies.
Yes, come to unexpected dry places like a wilderness – like a manger – and find that God is present in strange glory. Come to Broomfield and find him? Why not?
When the prophet speaks about the people being like grass, I think he has wilderness grass in mind. It withers and fades in the heat of the wilderness, so when we hear about that happening when the breath of the Lord blows on it (verse 7), I think we’re meant to imagine that the Lord’s breath is hot and intense. The breath of the Lord, the Spirit of God, is not here life-giving but life-taking. The judgment of God had fallen upon the people with the Babylonian invasion and exile; now, like grass in the hot sun, they are withering and fading.
It’s not difficult to find similarities in later generations. In the days before Jesus was born, Israel was withering under oppression from Rome. In our day, we in the western church (especially in Europe) feel like we are withering and fading. What word of hope do we find here? It comes in verse 8:
The grass withers, the flower fades; but the word of our God will stand forever.
Whatever happens to us, the purposes of God are not thwarted. Whether we wither due to divine judgment on our faithlessness or whether it is general oppression or persecution, hear the promise that ‘the word of our God will stand forever’.
A story was told during the time when Russian communism ruled Eastern Europe. Soldiers raided the home of a Christian family and made some arrests. To humiliate them, they threw the family Bible on the floor. But a soldier noticed that one page didn’t burn. It contained the words of Jesus: ‘Heaven and earth will pass away, but my words will never pass away.’ That incident was key in the soldier’s conversion to Christ.
There will be many attempts to destroy God’s word from its place in our society, and some of those attacks will focus on the church. But we are in Advent, the season of hope. The word of the Lord stands forever, and the gates of hell will never prevail against the church of Jesus Christ.
None of this is a reason for complacency, but it is a reason for hope. Therefore, it’s here to boost our faith and fuel our prayers for God to renew his wonders in our day.
So God is present in his strange glory, and he is speaking and will not be silenced. Those are grounds for hope, but they are not very specific. We need a vantage point. The herald, the preacher (who by the way is female in the text), needs to ‘get up to a high mountain’ to see things as they are and be several hundred feet above contradiction in preaching good news to discouraged people (verse 9).
What good news? That God is victorious over the enemies of his people, that he comes in conquest, with his people as his booty, and with the gentleness of a shepherd caring for ewes and lambs (verses 10-11).
Israel’s hope was the end of captivity in Babylon. The hope in Jesus’ coming was in his resurrection from the dead. Our hope, based on that resurrection, is that of God’s final victory when he appears again, not only to claim his own, but to renew all of creation, with a new heaven and a new earth.
There are always reasons in the world to make us gloomy. At present there is a plethora of reasons. There are also reasons to be pessimistic about the western church. You would think there were few grounds for hope. But when you get up the mountain to see things from God’s perspective, the situation looks different. You see hope in the promises of God, who has acted decisively in the past, who will do so again, and who one day will make all things new.
It’s rather like the old story told by Tony Campolo. People give him all sorts of reasons to be negative about the state of the world and the church. But his standard reply is, “I’ve been reading the Bible. And I’ve peeked to see how it ends. Jesus wins!”
So let the world write us off. Let our friends regard our faith as irrelevant. Let Richard Dawkins describe religion as a virus. But see God’s view from the mountain: Jesus wins. Let that fill us with Advent hope.
And while we’re on the mountain, let us – like the female herald in Isaiah 40 – proclaim it to all who will hear. Let us encourage one another in the church. Don’t be dragged down by the lies and limited perspectives of the world: Jesus wins.
And let us also proclaim it to a world sorely in need of hope. To people who thought they could trust in money, until the banks blew up. To people who gained their sense of identity from their job, until redundancy hit. To people struck down with disability or chronic or terminal illness, whose lives had been based on the vigour of their bodies. To all these people and many others, proclaim that Jesus wins. It is promised in the actions of God and especially in the Resurrection. We have a hope worth trusting in. Why be afraid? Why be dismayed?
You may recall I’ve said that my first circuit appointment was in the town of Hertford. There, the Methodists regularly quoted John Wesley’s Journal regarding several of the visits the great man made to the town on his preaching travels. They were fond of quoting one entry in particular, where Wesley was utterly discouraged. It said, ‘Poor desolate Hertford.’ Those words hung like a curse over them.
But you may also remember how I have talked of being involved in ecumenical youth ministry in the town. Somebody gave me the complete set of Wesley’s Journal, and I looked up all the entries on Hertford. They weren’t all doom and gloom. Some were, but one in particular wasn’t. In it, Wesley recounted coming to preach at a school in the town. To cut a long story short, he saw a revival break out among the children.
You can imagine the impact that story had on us as we gathered to pray about youth ministry. Never mind ‘poor desolate Hertford’. There was a heritage of Holy Spirit work among young people in the area. God had not been absent or silent. He had been gloriously present, proclaiming Good News.
So I want to say that the Advent hope is like that. It is time to cast off the darkness. The great Advent text in Isaiah 60 says, ‘Arise, shine, your light has come’. This Advent, might we just dare to believe and to hope in our God?
And might we find that in this hope we have something beyond riches to share with a world, whose own versions of hope have plummeted in value?