What has the Trinity got to do with everyday life?

Today is Trinity Sunday, when the Church remembers that God is “one God, Father, Son, and Holy Spirit”. Three in one, one in three. If that has always confused and perplexed you, then welcome to the club! It’s no coincidence that many priests make sure their curate is on the rota to preach on this particular Sunday! But just because it is a complex doctrine, it is far from an outdated or pointless belief. In fact, as much as any other Christian belief, the Trinity gets to the heart of what God is all about and what he expects of us. There are, after all, two important things we can say about the Trinity.

Firstly, the Trinity is a mystery. However much thought goes into it, however much we study, we’ll never fully understand the Trinity. I used to ask my students to think of analogies of what “three in one” could mean – some would follow St Patrick in suggesting shamrocks (three leaves in one sprig), others would suggest water, one element that can be three forms: liquid, steam or ice. And I even remember one group being particularly inventive by suggesting the theology of a creme egg – one sweet in three parts: the chocolate, the sickly sweet white part, and the smooth yellow centre. All this, of course, is not particularly helpful to understanding what is essentially a great mystery about God. And perhaps understanding this mystery is less important than asking why our faith teaches this mystery – what does it mean to us that God is three in one?

Well, that is where we come to second point and this turns everything else about the doctrine upside down. The philosopher Martin Buber wrote: “In the beginning was relationship”. And that little word is at the heart of what the Trinity means – “relationship”. The early church theologians described the Trinity as a dynamic dance of love between the Father, Son, and Holy Spirit. After all, love can’t exist in isolation, it can’t exist by itself. So, yes, the Trinity is a mystery. It is, though, a mystery that discloses something very simple about God. It reveals that God, in the very depths of his being, is relationship; God is love.

This has huge implications in our world of suffering, illness, grief, oppression, prejudice, violence, and inequality. It is when we step out of our isolated, selfish selves, it is when we enter into caring, peaceful, and compassionate relationships with each other, with nature, with our environment, that God is revealed to the world. The Christian philosopher Gabriel Marcel talks about “absolute availability”. Because God is relationship, love is not an optional extra for Christians and that has, in our local and global world, far-reaching expectations of each of us. The doctrine of the Trinity demands that availability, responsibility, relationship, care, compassion, and love permeates all that we are and all that we do, whether in person or online, in our thoughts, in our words, or in our actions, in how we spend our money or how we spend our time.

In other words, the Trinity demands that we are “absolutely available” to others, to be a loving and life-enhancing gift to them – to stand alongside them in their pain, to weep with them in their grief, to rejoice with them in their good news, to stand up against oppressive systems that dehumanise them, to shine the light of justice on those who misuse power, to call to account those who blindly ignore our groaning earth, to expose those who pedal lies and falsehoods, to speak up for those whose voices are silenced. After all, it is because God is the Trinity, because God is relationship, that Martin Luther King stated that life’s most persistent question, life’s most urgent and important question, is: “What are you doing for others?” So, I challenge you to reflect on your life and ask yourself that little question – “What are you doing for others?”

A prayer
Father God,
Through the Power of your Spirit,
And the Grace of your Son,
Help us to each to play our part in turning the world upside down
Through your compassion, care, peace, hope, and love.
Amen.

Sorry Seems to be the Hardest Word – An Appeal to White Majority Churches

This is a tale of two photos. Two photos that show the difference between what following Jesus has too often become and what following Jesus should be. One a photo of the so-called “leader of the Free World”, after having ordered tear gas on peaceful protesters, holding the bible aloft in front of a church. The other a photo of tearful white Christians kneeling in front of grieving black Christians in the hometown of the murdered George Floyd, asking for forgiveness for many decades of bigotry and racism. One a photo that encapsulates dominance, force, abuse of power, arrogance, and injustice. The other a photo of humility, contrition, equality, compassion, and love.

The world has recognised the photo of the US President for what it is – a shameless and shameful hijacking of the spiritual. The other photograph is taken from a video of a prayer service that was shared widely on social media. It has been described by Piers Morgan as the one powerful moment during the past few days that gives us hope that the present situation differs from many past protests. Not that all commentators have viewed the incident so positively. A British journalist in Russia Today, who also writes for The Sun newspaper, describes the moment as a “cringeworthy and ostentatious display of self-flagellation”. The article even quotes from the Bible (Deuteronomy 24:16) in criticising this group for apologising for the sins of the past. “They will not help heal racial divisions,” the author concludes, “they only serve to heighten them”.

As a church leader in a white majority church in the UK, though, I believe apology and contrition is the only place we must start in response to the brutal murder of George Floyd and to the racism and bigotry that still blights our world. Make no mistake about it, the burden of guilt is on all our shoulders. Speaking out against arrogant politicians or corrupt law keepers is imperative, but this must not hide our own culpability or blind us from our own propensity to bigotry, prejudice, and hatred. Not that our contrition should incarcerate us in self-reproach and shame. It must be, instead, a step towards recognising our common humanity with all and towards the promise of new beginnings and new life.

Rather than contradicting Scripture, as the Russia Today journalist maintains, this is what our faith demands of us. It is not by accident that Jesus taught us to pray ‘forgive us our sins’. Sin is not merely a personal and private problem. There is corporality and communality in our transgressions. In Romans 3:23, St Paul maintains that “all have sinned and fall short”, using a Greek aorist tense which implies everybody’s cumulative past and employing a Greek phrase (‘fall short’) which suggests a continuing present. In other words, our personal wrongdoings are linked to the entirety of humankind’s sinful history, and so we are called to confession and repentance for the deafening silence of both our country and our church on so many atrocities and hurts, as well as for the hate-filled and dehumanizing rhetoric that groups of innocent people have faced, whether those of a different race, faith, sexuality, gender, physical ability, or nationality.

However, when it comes to acknowledging our complicity in acts of exploitation, injustice, hatred, and cruelty, sorry seems to be the hardest word. It is costly and painful for us to look at the perpetrators of historical crimes and see our own faces reflecting back. Our history, though, is littered with the evils of our ancestors. Our compatriots have been involved in dreadful atrocities, and our faith has so much for which to be remorseful. Humility, empathy, and compassion lead us to confess our own part in driving the nail into Christ’s hand, thrusting the sword into the so-called ‘infidel’ in the crusades, screaming for death to young girls accused of witchcraft, fervently applauding the charismatic Führer of the Third Reich, burning crosses on lawns in 1960s Alabama, preaching hate against our gay neighbours, and signing contracts to destroy swathes of rain forest.

But contrition alone is not enough. Asking for forgiveness for the past holds pressing implications on both the present and the future. Repentance is not simply a case of saying sorry – we need to act out our sorry. In the Old Testament, Nehemiah did not simply confess the sins of his ancestors, he committed himself to rectifying those transgressions. By saying sorry for the sins of the past, we commit ourselves to standing alongside the oppressed, to repairing relationships, to giving voice to the hurting voiceless, to championing love, service, and justice in our own lives, and to imploring God to keep us from descending again into prejudice, hatred, or abuse.

So, we ask for forgiveness for years of mistreatment of his wonderful creation and we shed tears for the treatment of numerous groups of people in the past and present – black people, women, the disabled, gay people, transgender people, Jews, Muslims, immigrants, aboriginal people, native Americans, and many other groups. By repenting of the transgressions of all people at all times, we enter a place of healing, hope, and new life. In this place, we commit to identifying where prejudice, inequality, violence, exploitation, greed and abuse still occur in our communities, society, and world, and we commit to playing our part in birthing a future of equality, compassion, and love. And it all starts with standing with those in George Floyd’s hometown and, with our tears mingling with those running down the cheeks of both black and white, repeating the prayer that they prayed:

“Father God, we humble ourselves before you and we ask for forgiveness from our black brothers and sisters for years and years of systematic racism, of bigotry, of hate. We pray for our white, black and brown brothers and sisters who have had the courage to expose the blatant racism in our own hearts. We pray that black men and women be free from fear and hopelessness. We take a knee as a sign that we honour them, we love them; as a sign that You love them. In Jesus’s name, Amen”

Easter, Notre Dame, and Climate Change

Today is a joyful day – Jesus is risen – Alleluia! His resurrection brings hope and promise in so many ways. Today is a joyful day because of the promise of resurrection in the future – death is not the end. Alleluia! Today is a joyful day because of the hope of new life now – it gives us hope to those suffering in this life – the grieving, the oppressed, the anxious, the ill, the imprisoned. Alleluia! Today is a joyful day because it holds new hope for the whole of creation – there will come a day when creation itself will be renewed and transformed. Today is a joyful day because it brings hope and promise for new life now for God’s magnificent creation. Alleluia!

We are often reminded at our churches about the hope that Easter brings to humankind, both in the future and the present. Rarely, though, do we hear about the hope that Easter brings to the whole of creation. Yet the biblical narrative insists this is the case and our Easter traditions are littered with reminders of this fact. In Jesus’s first appearance, he is even mistaken for a gardener, and Christians have long used imagery from nature to remind us of his promise of new life – eggs, lambs, bunnies, and chicks. And that is before we consider the New Testament’s insistence that, in Christ, the natural world finds its completion. “Behold I make all things new”, as Revelation puts it (21:5). In other words, the most important moment in our faith, the resurrection, speaks directly into the most pressing challenge to our generation – climate change.

It was inspiring this week to see the reaction to the tragedy of the fire at Notre Dame Cathedral. In the flames that we all witnessed in our screens, we had a symbol of helplessness, loss and sorrow – a crucifixion, if you like. On the streets of Paris, there were tears and lamentation, with the realisation that something sacred was about to be lost to future generations. The horror and the disbelief, however, was soon transformed into something very different – a refusal to consign beauty to ashes and a desire to rebuild and give life to the smouldering, sacred ruins. It may take many years, but the cathedral will again became a symbol of hope, new life, and resurrection. Notre Dame will rise again. “Behold, I make all things new!”

But, of course, one majestic Cathedral is not “all things”. Many other things are still broken in the world, and many other things are being destroyed daily, not in accidental fire, but through greed, exploitation, and avarice. These things are being lost at a rate that is staggering and heartbreaking – rainforests, glaciers, whole species of insects, animals, fish, and birds. And the crisis, in changing our world’s climate, is now also threatening human life across the world. My wife recounts the words of an RE teacher in her school in Germany: “we say to our grandparents “why didn’t you do any thing when the holocaust was happening?”, but our grandchildren will say to us “why didn’t you do any thing when the environment was dying?”” As in the burning Notre Dame, God’s groaning, suffocating creation is another symbol of tragedy, loss, and sadness – another crucifixion. Something sacred is again about to be lost to future generations.

A few days ago, my 5-year-old son came to me and, out of nowhere, said: “when I grow up, daddy, and you die, can I have your grey bath towel?” I’m not sure about my bath towel, but it did get me thinking – what will we leave him and his generation? In the distant future, I would love to be able to say to them and their children and grandchildren:

“Yes, we rebuilt the wonderful Notre Dame for you, so you can visit to be filled with the grandeur of God’s glory. But we also did much, much more to show you the meaning of Easter Sunday and the resurrection. We fed the hungry, we freed the oppressed, we defeated racism, xenophobia, and all forms of discrimination and hatred, we brought comfort and hope to those who mourn, we offered peace to those who suffer, we gifted good news to those who feel despairing and hopeless, and we lived out the Easter promise of new life for all creation… and so we left for you clean seas full of fish not plastic, clean air for you to breathe, clean water for you to drink, and green and healthy forests brimming with foliage, animals, insects and birds.”

I’d love to be able to say to them that our world became a symbol of hope, new life, and resurrection – that our planet has risen again. “Behold, I make all things new!”” But will we be able to say this to future generations?

Today is all about good news, and there is good news here – it is not too late and resurrection is hardwired into nature. Plant a tree and things already start to change and be renewed. Yes, we desperately need wholesale changes by businesses and governments to combat climate change. But we also need to remember that our own little acts make a difference. As Pope Francis put it, in an encyclical on climate change that he presented as a gift to a visiting President Trump: “an integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness”. He then lists some of those little acts that can make a difference, that can help bring new life, hope, and resurrection to the natural world – using public transport, car-pooling, planting trees, turning off lights, recycling, and so on. As the activist Howard Zinn wrote: “we don’t have to engage in grand, heroic actions to participate in the process of change – small acts, when multiplied by millions of people, can transform the world”. This is the mustard seed principle (Mark 4:39-32) – small acts can lead to big change. After all, a snowflake never feels responsible for an avalanche, but every snowflake is making a difference.

Today is Easter Day, tomorrow will be Earth Day, as it is every April 22nd. Both days speak of new life and new hope. A BBC News report earlier this week said of Notre Dame: “this gift to all humanity will rise again”. And that is true. Within a decade, that wonderful cathedral’s bells will ring again, worship and praise will again resound from its pews, and its art and architecture will again speak to people of God’s glory. But we are called to ensure that creation, God’s ultimate gift to humanity, will also rise again. That is our mission, that is our challenge. By acting as God’s hands and feet, even in our smallest actions, we can affirm that all things will be made new. As Eric Liddell, who won gold in the Paris Olympics in 1924, detailed in the Oscar-Winning film Chariots of Fire, wrote: “God is not helpless among the ruins… God’s love is still working. He comes in and takes the calamity and uses it victoriously, working out his wonderful plan of love”. Behold God makes all things new. He is risen. Alleluia!

Our Challenge this Christmas – Prophet not Profit

This is my first guest blogger on the “Finding Hope, Meaning, Faith, and Compassion” blog. The writer, Gareth Erlandson, is a young Masters student who is training for Anglican ordained ministry. I heard him give the talk below last week and I was personally moved and inspired by it (and not, rest assured, because it namechecks me!). I, therefore, asked him to adapt it into a blog post for publication on this blog. I hope it also inspires you in these weeks running up to Christmas:

When I started teaching about twelve years ago, I shared a house with an old school mate who would drink coffee from a mug emblazoned with the words “Jesus is Coming – Look Busy!” I often think of that mug during Advent – the four weeks running-up to Christmas. We tend to be so busy this time of year, as we supposedly wait in hopeful anticipation for Jesus’ coming – racing around buying presents, eating ourselves to bursting at Christmas meals, rushing from concert to concert. Last week I lost three hours driving around Cardiff on the hunt for the perfect Christmas tree, only for it not to fit in our lounge after all that!

The prophets of the Bible knew what it meant to look forward with hopeful anticipation. In light of their message, we can view the busy run-up to Christmas in a very different way. Rather than preparing materially for Christmas, we can try to take time to prepare ourselves. By doing so, Jesus can challenge us – challenge us to make the old new, to fix the broken, to dispel darkness with light.

But what does it mean to be prophetic? Well, it is certainly nothing to do with crystal balls, wizards, or seeing into the future. Rather, the words and actions of both the Old Testament prophets and John the Baptist in the New Testament encourage us to get right personally with God as we await for his arrival, and a large part of that includes our actions. In other words, there is a political and social edge to our call to be prophetic. After all, being a prophet is to call out against everything that is broken in the world. This can be brokenness within ourselves, in our relationships with others, in the community and wider society, and of the environment. The Bible encourages us to recognise this prophetic voice within us (Rom. 12:6) and tells us that, when we use our spiritual gifts to strengthen, encourage, and comfort others (1 Cor. 14:3), we are doing God’s work (1 Pet. 4:10).

I recently heard blogger and author, Trystan Owain Hughes, challenge a group with these “Questions of Love”:

“How do we share God’s love with people?”

“How are we compassionate and kind to the suffering?”

“Are we at peace with others?”

“How do we care for the environment?”

These, to me, could be summarized in one question: “Do we take our political and social responsibilities seriously?” Asking such a question is the start of prophecy, but we also need to listen for God’s answers and this demands time and space. John the Baptist himself is referred to as one “calling in the wilderness”. He takes time out of the hustle and bustle of everyday living to listen to God’s voice and, by doing so, it is God’s message that he proclaims.

Similarly, for us, we must listen out for God’s voice and then proclaim it. Some Christian traditions refer to five basic signs that God is speaking – through scripture, pictures, emotions, physical reactions, or everyday “words of wisdom”. Such signs can appear in our “mind’s eye” but can equally crop up in our everyday lives. But time and space is needed to recognise these signs. We need, in other words, to follow John the Baptist’s example by stepping back from the humdrum in order to hear God’s voice. In doing so, though, we also need to be careful. We only truly know if we’re hearing from God if what we perceive is compatible with God as revealed in Scripture. In other words, are the messages we are hearing leading us to loving actions? After all, “God is love” (1 John 4:16).

We can see numerous examples of prophetic responses to God’s call. One fictional example is in a book of which many of us will be watching filmic versions over the next few weeks. Scrooge’s ghostly visitors in Charles Dickens’s A Christmas Carol act as prophets, leading the miserable miser to transform his own relationships and the lives of the poorest in his society. A more recent and real life example is that of my wife, who was disturbed on a shopping trip by the increasing number of homeless people sleeping on the streets of Cardiff (Wales, UK). Taking some time to reflect on this experience, three words of wisdom came to her – “Greggs the Bakers”. On her next trip into town, Greggs was her first port of call, where she bought a stack of gift cards which she now distributes to the rough sleepers in the city whenever she pops in for a bit of Christmas shopping.

Advent is certainly a time we should be getting excited for Christmas and so that naturally means we are busy – don’t feel guilty about that! But we could also commit to taking just a few extra moments each day to ask God to show us where and how the broken world needs healing. Then, we can take time and space to listen as he answers us. This is how we, like the prophets of the Bible, can help bring light into the world, just as Jesus did 2000 years ago at the first Christmas.

Storms of Life: Finding Hope in our Suffering

Since I underwent spinal surgery 12 years ago, I have had to face daily pain, but, through exercise and pain management, I have been able to manage its intensity. Eight weeks ago, though, only a day after I finished a 135-mile pilgrimage, I felt a level of pain I had not experienced in a decade. In the following few weeks, the pain got increasingly worse and I have had to endure numerous medical appointments and scans. Alongside the physical pain, there has also been the accompanying mental angst. These worries about the future have torn me away from the present and are invariably worse in the dead of night, when I’ve had no distractions to keep negative thoughts polluting my mind.

bear huntWe live in a society that attempts, as best it can, to avoid pain and suffering. Sometimes, though, the storms of life are inescapable. Last week, someone visited me as I lay on my sofa. “You need to face your pain like the great Bear Hunt”, they said, rather cryptically. It was only when my four-year-old son chose “We’re Going on a Bear Hunt” as his bedtime story a few nights later that I understood something of what she meant. In this classic children’s book, we join a family as they search for a bear by facing various challenging terrains – forest, mud, long grass, and snow. With each different environment, we are told that “We can’t go over it; We can’t go under it; Oh no, we have to go through it!”

Sometimes we have to face the reality that our times of pain, hurt, affliction, or grief are unavoidable. At those times, we have to “gird up our loins”, as the Bible puts it (Job 40:7; 1 Peter 1:13), and face the misery of suffering head on. At those times, we cannot be like rugby players, skilfully sidestepping opponents. Instead, we are forced to be like American football players, confronting opposite numbers head-on by crashing into them. Each of us will face, in the words of St Paul, a “thorn in our flesh” (2 Corinthians 12:7), and sometimes there is no other path other than to “take up our cross”, as Jesus told his disciples (Luke 9:23).

IMG_2964On my long pilgrimage which followed the coastline of North Wales, I spent many hours gazing out at the Irish Sea as I rested with my lunch or my trusty flask of tea. During those three weeks of walking, I noticed how the sea was brimming with life and activity – seals, porpoise, puffins, gannets, boats, fishermen, surfers. But I also observed how quickly the sea could be transformed, sometimes slowly from day-to-day, but other times in a matter of hours. When my four-year-old son is drawing the sea, he will immediately reach for the blue crayon. By spending a length of time staring out to the changeable sea, though, a plethora of beautiful colours emerge. These are often related to the sea’s condition – sometimes threatening and disturbingly dark, but, on other occasions, calm and crystal clear. One day, as I sat on a rock on the edge of a clifftop, I wrote in my notepad that the waves were like rolling, unforgiving white juggernauts crashing against the headland. The very next day, by now on a sandy beach, I jotted down that the sea was a serene stillness gently caressing the golden shoreline.

IMG_2845Like the changeable sea, our life journey is ever-changing. Sometimes all seems tranquil – we are blessed with times of joy, times of pleasure, and times of celebration. But sometimes storms rage around us – we have to face times of pain, times of anxiety, and times of grief. “There is a time for everything,” ponders Ecclesiastes (3:1), “and a season for every activity under the heavens”.

At those seasons of suffering in my own life, it has helped to remind myself that, like the rolling waves of the tide, our lives have a natural ebb and flow. Life is not a straight line, from birth to death, emerging from darkness and returning to darkness, or, indeed, from light to light. Rather, life is cyclical. The winters of our suffering can certainly be dark, long, cold, and painful, but spring will always burst forth. We wait for the snowdrops, because we know the daffodils will soon follow. We trust the nature of the seasons that this will happen, just as those of us who are Christians learn to trust that God will lead us out of our wait, however long and painful. The sixth-century theologian Boethius describes life as a wheel: “we rise up on the spokes, but we’re soon cast back down into the depths. Good times pass away, but then so do the bad. Change is our tragedy, but it’s also our hope. The worst of times, like the best, are always passing away”.

daffodilsThis thought, and this way of viewing the world, is helping me face the difficult wait of my own recuperation. As such, it is gradually transforming my anxious thoughts by giving me the strength to notice and value those little signs of spring breaking through the harshness of winter – to notice and value those daily moments of joy and grace that break through my continuing pain and frustration. This is as powerful a healing as any physical healing could offer. As an old proverb puts it: “Sometimes God calms the storm, but sometimes God calms the sailor”.

Compassion and the EU Referendum

Tom and JerryHaving a toddler in your house introduces you to all sorts of strange and colourful TV programmes with some intriguing titles – Twirlywoos, Hey Duggee, Messy goes to Okido, Rastamouse, and the list goes on. My two-year-old’s favourite show, though, is not so new-fangled – it’s the old classic Tom and Jerry. He avidly watches the original series from the 1940s and 1950s. Most Tom and Jerry episodes are the two enemies competing with each other. There are, though, a number of them that see the cat and mouse working together, to overcome obstacles. My son’s very favourite episode is, what he calls, the “baby one”, where the couple join together to care for a little baby who gets into all sorts of scrapes.

NewspapersAt our toddler’s insistence, our household is presently watching that Tom and Jerry episode on a continual loop. The care and compassion shown by the sworn enemies towards a helpless baby has provided a welcome break on our TV screen from the toxic atmosphere of hate and vitriol that the EU Referendum seems to have birthed. So much of the literature I’ve had through my door, not to mention the front pages of newspapers that I walk past in newsagents, are rooted in fear – principally, fear of outsiders who are, it is claimed, coming here to take our jobs, use our health service, and commit heinous crimes. This past week, the bishops of Church in Wales have issued a joint statement announcing their intention to vote to remain in the EU and noting that the emotive language of fear and distrust is overshadowing any meaningful discussion, with immigrants being ‘demonised’ in the debate.

Good Samaritan 1Certainly, the tone of the campaign has denigrated the weakest of our communities, and, in reflecting on Jesus’s parable of the Good Samaritan, those lying on the road to Jericho are not being ignored, but are being actively derided, as hate, divisiveness, and bigotry has been spread in our country. Our challenge as Christians is to model the Good Samaritan, and not to turn our heads to look the other way like the Priest and Levite. Jesus, of course, never referred to the ‘Good’ Samaritan. I find the word ‘good’ to be rather insipid and bland. These days, it’s used when a dog collects a stick you’ve thrown or when a toddler eats his greens – “good boy, good boy”. My own suggestion would be to rechristen the parable as ‘the Compassionate Samaritan’ – here was someone who entered the suffering of his neighbour, treating him as he would a brother or sister.

Good Samaritan 2It is natural to think Jesus himself would act as the Samaritan did in this story – he offers healing and wholeness to those whose wounds he sees and cries he hears. But the incarnation leads us also to see him in the wounded, dying man on the road to Jericho – “truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matthew 25:40). Jesus enters the suffering of the distressed and depressed. Our call is to recognise him in that suffering – in the eyes of the mother queuing at the Foodbank, the refugee pleading for hospitality, the so-called immigrants who feel unwanted and alienated by the rhetoric of hate; in the eyes of the poor, the disabled, the grieving, the ill. Our role is to see Jesus in each and every person and be ready to offer our own love and care to them, whoever they are.

Good Samaritan 3And yet too often the discussions around whether we leave or stay in the EU have not been about the unique beauty and worth of each person, but have been about what is best for us personally. Such fear and self-centredness was the response of the priest and Levite in this parable. The Compassionate Samaritan didn’t say, “wait there, before I do anything – what’s in this for me?” He didn’t ask the question, “what’s better for me – to keep walking or to stop and help?” He didn’t check whether the beaten body at the side of the road was a different nationality, different gender, different race, different sexuality, than he himself was. Compassion is not about individual satisfaction or personal gain. Neither is it about being comfortable. As Christians, our role in politics is not to ask what is best for us. Rather, we simply need to ask: “what’s the most compassionate thing to do?”

european-union-eu-flag-missing-star-brexitThere are undoubtedly Christians on both sides of the debate surrounding the EU Referendum. Justin Welby, the Archbishop of Canterbury, maintains that leaving would harm the poorest in our society, while his predecessor, Archbishop Rowan Williams, and Archbishop Barry Morgan of Wales have noted that the EU has led to a “fairer, safer, and cleaner world”. Certainly the benefits it has brought in terms of peace, human rights, scientific research, animal rights, environmental care, reducing chemical pollution, and artistic and cultural interchange, relate directly to Kingdom values. Other Christians, though, have argued that we could continue to champion these values if we left the EU. Gillan Scott, in Christian Today, has written that “there is no reason why we cannot continue to show generosity, sacrifice and reconciliation to our European neighbours outside of the EU”. There is certainly truth in that viewpoint. However, just because we could build a more loving and compassionate society having left the EU, that doesn’t mean we would do that. As a football fan, I know that scoring a goal through individual brilliance is always possible, but most goals are scored as a team, working together. Many Christians purport that “Together Stronger”, the tagline of my beloved Welsh football team, is the more effective attitude in facing the deep-seated problems of our time – poverty, climate change, human rights, and so on.

hopeIn the past week, we’ve seen posters vilifying refugees fleeing war zones, English football fans chanting anti-European slogans while mercilessly teasing children who are begging on French streets, and a senseless and brutal murder of a devoted MP that may have been perpetrated because of her compassion for the downtrodden and helpless. My hope is that, whatever people vote for in this Referendum, their choice will not be rooted in the fear or distrust of the Levite and Priest on the road to Jericho, but in the peace, hope, and generosity of spirit of the Compassionate Samaritan. Our faith challenges us to expand our circle of compassion to all people and all living things, not merely those who are “like us”. There is a biblical imperative to care for each other, not simply as neighbours, but as family. This is what ‘good news’ is all about. Our country, and indeed our world, needs healing, not hostility; peace, not prejudice; freedom, not fear; hope, not hate. “A dark shadow of disappointment stubbornly follows our obsession with personal satisfaction;” writes theologian Miroslav Volf, “we are meant for something larger than our own satisfied selves”.

Why the Lord’s Prayer really is dangerous and offensive

The agency that handles British film advertising for the major cinema chains, Odeon, Cineworld and Vue, has banned a Church of England’s advert featuring the Lord’s Prayer because it believes it would upset or offend audiences. I am currently in the process of writing my next book on this short 70-word prayer. For me, the question of “why has this advert been banned?” should be recast as “how can Jesus’s radical call-to-action be seen as anything other than dangerous, offensive and inflammatory?”

Our Father who art in heaven

tutu 1By referring to God as our Father, we are making a statement about God’s loving relationship with us, but we are also saying something profound about our relationships with each other. If God is our father, then we are compelled to treat each other as if we are brothers and sisters. This is a revolutionary call to show love and compassion to those who we don’t get on with and those don’t agree with. It is a call to care for the ill, the poor, the hungry, the disenfranchised, the refugee, the alienated, and the oppressed. As Desmond Tutu puts it: “In God’s family, there are no outsiders. All are insiders. Black and white, rich and poor, gay and straight, Jew and Arab, Palestinian and Israeli, Roman Catholic and Protestant, Serb and Albanian, Hutu and Tutsi, Muslim and Christian, Buddhist and Hindu, Pakistani and Indian – all belong… We are members of one family. We belong… God says, ‘All, all are my children’. It is shocking. It is radical”.

Hallowed by thy name

poor_children04To Jesus’s disciples being “holy” (“hallowed”) would have meant something very different from how we might view the word. In the Old Testament, God’s holiness is frequently related to his role as deliverer and redeemer of the oppressed. The theologian Karl Barth asserts that by praying that God’s name be hallowed, we are asking that we become worthy bearers of God’s name in our loving and compassionate actions. ‘Be holy because I, the Lord your God, am holy’”, God tells Moses in Leviticus. We have, then, a revolutionary imperative – to stand alongside the poor, to defend the defenceless, to liberate the persecuted, to offer justice to the oppressed, to speak for those with no voice. Holiness is a radical call to action, and not a retreat into inaction.

Thy Kingdom come, thy will be done, on earth as it is in heaven

This is not an appeal for us to wait for God to reveal himself. It is God who is waiting – he is waiting for us to open our eyes and recognise his kingdom breaking through all around us. God’s kingdom comes to us through those driven by “the imperative for practical service and love” (Rowan Williams). When pain and suffering are countered, the kingdom breaks through. When violence, wealth, power, and prestige are opposed, the kingdom flourishes. When people reach out to those in need, those who are oppressed, and those who feel they have no hope, then God’s will is being done. The revolutionary call of the kingdom is to bring God’s light to the most hopeless and desolate situations.

Give us this day our daily bread

money-bread-16570679_sIn this line we are, first of all, asking God to help us combat poverty. It is commendable that we support food banks and other ventures to help those struggling on the bread line, but it is scandalous that such charities need to exist in the first place. “We are called to play the Good Samaritan on life’s roadside,” asserted Martin Luther King, “but one day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed”. Secondly, though, by asking for “daily bread”, we are also asking God to keep us away from wealth. The predominant ‘story’ that our society teaches us is that money matters, that it is worth something, that it is something we should be desiring. Christians are called to question this myth of money incarnate, and offer a liberating alternative. After all, the gospel of grace and selflessness surely stands in direct opposition to the financial law of supply and demand.

Forgive us our sins, as we forgive those who sin against us

forgive“Everyone says forgiveness is a lovely idea, until they have something to forgive”, asserted CS Lewis. Forgiveness is difficult, but it is what God expects from us. It is part and parcel of what it means to be Christian. It’s not an optional extra for us. It is, though, radical and revolutionary. After all, forgiveness is far harder and braver than retaliation and hatred. But we do get a pay-off through forgiveness. By forgiving, we are released from our personal prisons, to move forward and onward in our lives. The Huffington Post recently reported that many in the Middle East are turning towards forgiveness, rather than retribution, for the terrible crimes of Islamic State. “I won’t do anything to them,” one young Christian refugee said after seeing her community and family decimated by the group, “I will only ask God to forgive them”.

Lead us not into temptation and deliver us from evil

moneyTemptations promise us joy and fulfilment. Our faith, though, teaches us the radical truth that we are being sold a lie. The comedian Russell Brand was drawn at an early age into a world of wealth, fame, and excess. “I was treating a spiritual malady… I was actually seeking salvation”, he writes. It is not easy for us to grasp that lasting joy and fulfilment will not be found in those places where we have been told excitement, fun, and fulfilment comes from. Brand writes that he sometimes sees old photographs of himself emerging from London nightclubs with blonde women on his arms. “I can still be deceived into thinking, ‘Wow, I’d like to be him’, then I remember that I was him”, he concludes. Temptation merely promises us fleeting joy; faith reminds us that a deeply satisfying life can only be found in spiritual peace. This is a message that our world does not want to hear; it is a truth that our world does not want to face.

For thine is the kingdom, the power, and the glory

In 1975, a team of students from Manchester University subverted BBC’s quiz University Challenge by answering every question they were asked with the name of a Communist leader: “Karl Marx”, “Trotsky”, “Lenin”, “Che Guevara”, and so on. As Christians, though, the answer to all our questions really is “Jesus”. He offers life, he offers a new way of thinking, he offers a profound transformation in our understanding of the concept of power. His is not extrinsic power, foisted on us all from outside, compelling us to be obedient. His is, rather, an intrinsic authority, persuading us and inspiring us to join him on a revolution of compassion. As we face terror on the streets of Europe, the Middle East, Africa, and elsewhere, the Lord’s Prayer is a dangerous, radical alternative to today’s powers of military muscle, violent extremism, fleeting fame, and rapacious wealth. But Jesus offers a different kingdom, a different power, a different glory. Jesus offers radical and revolutionary love.

To view the Church of England’s advert: www.youtube.com/watch?v=vlUXh4mx4gI&

 

Compassion and the General Election

camerons_1625564iOn the morning of Friday 8 May 2015, after his party’s triumph at the general election, David Cameron gave his victory speech on the steps of 10 Downing Street. His final words, replayed endlessly on TV and radio, referred to the United Kingdom as a country with “such great compassion” and with the potential to build a proud future. “Together, we can make Great Britain greater”, he concluded.

compassion-definitionThat the Prime Minister chose to use the word “compassion” at this point is not surprising, as he has used the word on numerous occasions over the past five years in referring to the policies that he is espousing. Yet the word should not be treated lightly. The root of the English word is from the Latin compassio, meaning “to suffer with”. In other words, when someone suffers, we suffer with them and somehow feel their pain. It is, in a nutshell, love-in-action. In the New Testament, Jesus is described as being “moved to his guts with compassion” (splanchnizomai) for those suffering. While in the Old Testament, the word for compassion, rachamim, is related to the Hebrew term for womb (rechem). The Arabic language has the same link between compassion (rahmah) and womb (rahem). In other words, compassion means we treat others as if we shared the same womb with them, as if they were our brothers and sisters.

Compassion is not just a buzzword to be used when it is convenient for politicians and political commentators to try to show how much they care. Instead, compassion is a challenge to each and every one of us to treat others, whoever they are, as if they are related to us – as if they are, quite literally, our brothers and sisters. For Christians, it is at the heart of how we should be treating each other and how we should be act towards the world around us. And yet, while entrepreneurial skills are taught in schools to children as young as six and seven, compassion is rarely seen as an important aspect of educational policy. And while successive governments talk about compassion in the NHS, nurses and doctors feel that they are forced to sideline a truly compassionate attitude in favour of finance and targets. And while our hearts go out to the migrants who lose their lives in the bid to reach our country, compassion is certainly lacking in some of the anti-immigration rhetoric we have heard recently.

The reality is that true compassion (compassio, rachamim, splanchnitzomai) is not championed in Westminster, just as it is not championed in Fleet Street, or the City, or the Old Bailey, or Eton or Oxford or Cambridge. Unfortunately, the establishment – the people that run our country, the institutions that hold sway in our land – are far more interested in finance, profit, and power than in reaching out to the marginalised and disadvantaged. As a society, we have been peddled a lie that our priorities should be individualistic, materialistic, and self-serving. Worse still, we have been made to believe that it is weak and naïve to champion love, kindness, and compassion over material prosperity, egotism, and competition.

hopeYet, as a Christian, I believe we need not be disheartened. Much has been made of the recent general election being an election of negativity and fear – we are told that many voted out of fear of what the future might hold. Christians, though, are not people of fear – we’re people of hope. And that hope doesn’t start in the Houses of Parliament, it doesn’t start in the media or the press, it doesn’t even start in church buildings. Hope starts in our hearts. It starts in our hearts because that’s where compassion begins to flower. And once the buds of compassion break through, then communities start to be reinvigorated, and those communities, in turn, can transform society.

“The kingdom of God is within you”, Jesus declared (Luke 17:21). Once we realise that God’s Kingdom starts inside and then grows outwards, then we’ll start to recognise signs of that kingdom. It’s like throwing a pebble into water. God’s kingdom is the kingdom of ever-increasing circles – compassion starts in our heart, and then grows outwards, impacting on more and more people, bringing hope and transforming futures.

RussellAfter all, Jesus didn’t start his revolution by toppling governments and worldly kingdoms. Many of his followers wanted exactly that. The zealots were opposed to Roman rule, and scholars believe many of them followed Jesus expecting him to instigate such a revolution. His revolution, though, was a very different uprising. The comedian Russell Brand wears a T-shirt with the word “revolution” on it, but with the second, third, fourth, and fifth letters in a different colour – “r-E-V-O-L-u-t-i-o-n”. If we read those four letters backwards, it spells the word “L-O-V-E”. And that’s how Jesus started his revolution – simply by telling his followers to love one another.

Revolution starts with love; it starts with love-in-action. It starts with compassio – suffering with other people. It starts with splanchnitzomai – being so moved to our guts with compassion that we simply have to act. It starts with rachemim – treating everyone as if they had shared the same womb as us… the immigrant, the carer, the school teacher, the nurse, the food bank user, the disabled person on benefits, the homeless person, the prisoner, the unemployed person, the substance abuser, the sick in hospital, the terrified pregnant teenager, the young man struggling on minimum wage, the elderly person in a care home with no visitors for many months. Compassion asks – do we really think of them, and treat them, as if they were our own brothers and sisters?

compassion-is-the-real-money-thumbCompassion should be the only currency that really matters, not the pound or the dollar. Some may think that’s naïve and unrealistic. Sometimes I think that even Christians think that Jesus himself was just a little bit naïve, impractical, or utopian. If Jesus were around now, we might quietly speculate that he’d conclude that things are actually far more complex that he first realised. Things are, in fact, far less complex than we ourselves realise. Jesus knew exactly what human nature was about. On the very night that he was tortured and murdered, he simply said: “my command is this: love each other as I have loved you”.

change-just-ahead-370x229As a Christian, as a person of hope, I am quiet certain that change will come, that transformation will take place. But this change will not start in Westminster, or in the City, or on Fleet Street. Change starts in our hearts, and then grow outwards. If we live out compassion in our daily lives, the kingdom of God cannot fail to break through into our communities and, as a consequence, that will transform our society – bringing light to places of darkness, bringing love to those who suffer prejudice or disadvantage, bringing hope to those who think they have no future. “My command is this: love each other as I have loved you”.

Finding Hope and Meaning in Suffering

Recently I was privileged to have been asked to contribute a guest post on my story for the “God and Suffering: Our Story” series on the wonderful Thorns and Gold blog. The Thorns and Gold blog explores themes of suffering, faith, and hope, and is certainly worth following. Here, though, is my own guest contribution to that blog:

shutterstock_113875279Ten years ago my life changed completely when I was diagnosed with a degenerative spinal condition and required major back surgery. This story would be a far more interesting if I could write about an injury playing rugby for my beloved Wales or while skiing at the Winter Olympics. Alas, no. It was an injury sustained playing badminton in the local sports hall that led to the investigations that discovered prolapsed and degenerative disks. Within three months of the initial injury, the pain in my lower back and my legs was excruciating and unceasing. I was unable to sit or stand for longer than a few minutes. I was stuck, quite literally, lying on a sofa all day, unable to go to work or to socialise outside of the house.

my-god-my-god-why-have-you-forsaken-meSix months later I was lying in a hospital bed in the Royal National Orthopaedic Hospital in London and I opened my Bible on Psalm 22. “My God, my God, why have you forsaken me? Why are you so far from saving me,
so far from my cries of anguish? My God, I cry out by day, but you do not answer,
by night, but I find no rest”. My eyes filled with tears as the words echoed the emptiness and frustration I was feeling. Physical pain, combined with the mental anxiety of facing a long-term, chronic condition, led me to ask questions most of us face at some point in our lives: What’s the point of this suffering? Why doesn’t God stop suffering? Is life really worth this pain?

tears2During a lengthy recovery, which included hospitalisation for two months, my view of these big questions of theodicy began to change. I saw that the mystery of suffering was far less important than the mystery of love. On returning to ministerial work in churches in Cardiff, Wales, I came to realise that the most joyous smiles often mask terrible pain and tragedy – bereavement, divorce, illness, disability, addiction, or chronic pain. At some point in our lives, each of us has to face suffering. Whilst none of us are given the option of rejecting suffering, we are blessed with the choice of the path that we take through the dark night of our pain.

Through my own experience of suffering I realised that, while I couldn’t change the pain I was feeling, I could change my attitude towards the situation. Slowly, but surely, I began to re-wire my ways of viewing the world, as I embarked on a journey of forging meaning from the apparent meaninglessness of suffering. This was certainly not an easy process, and involved soul-searching, tears, and prayer. I was convinced, though, that the one thing that we have left through any amount of suffering, great or small, is a choice of how we react to what we are enduring. As an Arabian saying reminds us: ‘The nature of rain is the same, but it makes thorns grow in the marshes and flowers in the garden’.

hope_in_focusFor all of us, opening our eyes to moments of God’s light and grace, even in our times of suffering, have a cumulative ability to transform, illuminate, and bring us hope. Held as a hostage for many years in a dark room in Beirut, Brian Keenan recalls how he made a candle from small pieces of wax and string from his clothing fibres. ‘Quietly, calmly a sense of victory welled up in me’, he later wrote, ‘and I thought to myself without saying it, “They haven’t beat us yet. We can blot out even their darkness”’. Light, of course, does not avoid darkness. Rather, it confronts it head-on. ‘The light shines in the darkness but the darkness has not understood it’ (John 1:5).

Cappella_Sistina_Sistine_Chapel_2476394326Ten years on and I am still unable to sit or stand for long periods. Much of my life is, therefore, spent pacing around rooms (even during meetings) or lying down (while I prepare lectures or sermons). I also use icepacks, heat patches, and a tens machine on a daily basis. Through the whole experience, though, my view on suffering has changed radically. No longer do I regard suffering as something that stops life from being lived. Instead, I aim to find hope and meaning in those small, seemingly insignificant areas of life that I took for granted before my injury – in nature, in friendship, in family, in laughter, in the arts, in memories, and so on. Most of us, after all, are like flies crawling on the ceiling of Sistine Chapel – we are unaware of the depth of beauty and joy all around us.

reflections on Christ - crucifixionI can truly say, then, that God has been vividly present in my pain. Not that he wants us to suffer, either directly or indirectly. Rather, he is present in our suffering, helping to redeem and transform it. As the Old Testament shows us, God suffers alongside the persecuted, imprisoned, and victimised. ‘In all their distress, He too was distressed’ (Isaiah 63:9). Likewise, Jesus’s sorrows on the cross show us that God truly understands our dark times. As such, he can meet us in our afflictions, bringing meaning and hope at the most unlikely times. God is love, and just a glimpse of that love can powerfully illuminate the darkness that we are going through. ‘And here in dust and dirt, O here,’ wrote Welsh poet Henry Vaughan, ‘The lilies of His love appear’.

cropped-there-is-always-hope-2516881-1Those times when the still small voice of calm seems mute may well be frequent for us, but my own experience is that, even in that silence, we can actively listen for his voice. By doing so, we affirm the importance of love, joy, hope, and meaning in our dark times, rather than dwelling on the horrible reality of suffering. Even though it may not feel like it at the time, our trials and tribulations are, therefore, turned into triumphs of our will and spirit. After all, like diamonds, which sparkle all the more brightly the more facets are cut, our lives reflect God’s light all the more brilliantly when we have many cuts.

See also my book Finding Hope and Meaning in Suffering and the following blog posts:

“Love reminds us why”: God and the mystery of suffering

‘The path of peace’ (Luke 1:79): Can our faith help us when we face depression, anxiety, and stress?

Worry may not kill you, but it can stop you living

What does God want from me? Love, Ebola, and the terrifying answer

God-Faith-and-Love-god-28925578-1024-768I few years back I was taking a service at a home for the elderly. I read the words from the New Testament: ‘the greatest commandment is love God, and the second is this: Love your neighbour’. Without warning, an elderly woman at the back of the room shouted ‘I don’t love my neighbour’. I didn’t know what to say – I looked at the nurses and they looked at me, but the moment of silence gave the woman the opportunity to add: ‘and, listen ’ere vicar, if you knew her, you wouldn’t love her either’!

Mary_Ann_Stephenson_final_10_no_1I remember walking away from that home for the elderly and thinking that woman had taught me something – that it’s easier to preach about love and compassion, than to put it into action in our lives. I can imagine the reaction of those who were listening to Jesus when he told them to love God and love others. They would be struggling to keep the 613  commandments in the Jewish Scriptures. So imagine their delight when Jesus comes along and says, actually, all they really need to worry about are two commandments – love God and love each other. It sounds so easy!

British Army Medics Depart To Provide Ebola Support In  Sierra-LeoneA few days ago I was reading about the 225 military medics – doctors, nurses, and consultants – who are going out to join other humanitarian and health workers in fighting Ebola in West Africa. These are amazingly brave people, putting themselves under so much risk to stand alongside suffering people. Of course, they will be given so many rules to keep – washing their hands, using disinfectant on surfaces and handles, wearing protective suits, using sanitizing gel, and so on. But, in reality, those rules are the easy part when compared to the fact that they are going out there in the first place. That was the “love” bit of the equation – that they are willingly offering their lives to go out to places of war, disease, or suffering, to stand alongside injured or sick people. The “love” bit, not all the rules they keep, is the really difficult bit of the equation.

Igods-loven reality, all of us, if we put our minds to it, could keep a set of rules. But our call as Christians is not simply to keep rules or law, or even to be good or act kindly towards people, our call is love other people. My love for my wife is not about me keeping her rules (although she does appreciate when I hang my bath towel up and put the toilet lid down!). My love for my wife is not even about me being nice to her (although she does appreciate the occasional flowers and compliments about her clothes!). Love demands something far deeper and more sacrificial from us. It asks us to stand alongside the other person in all their joys and all their suffering. And Jesus asks that we treat all people, even strangers or people we don’t like, in this way – to treat all people as they were in our own family, as if they were our own brothers and sisters. That’s the real challenge to all of us who are baptised. We’re not promised an easy life in baptism, as even Jesus himself, who lived a perfect life of love, ended up being crucified. But showing love and compassion to all around us, however we might be feeling, however they might be acting, that is what our faith is all about.

CominternIVThe atheist philosopher Slavoj Zizek suggests that all of us need to know what is expected of us, how we should act. Those without a belief in God, often end up trusting another “Big Other” to give guidance. So, Soviet Communism talked about the greater good of the “people” (the proletariat). So everything and anything could be justified in Soviet Russia, even torture and murder, as long as it could be argued that it was for the good of the “people”. Zizek argues that those who believe in God are left with the same need to know what is expected of us, how we should act. The psychoanalyst Jaques Lacan described this with an Italian phrase che voglio? – “what do you want?” It’s a terrifying question – “what does God want from me?!”

LoveIn that passage that I read in the home for the elderly, we get our answer, and God answers very simply. He says, “I want you to love”. He says “forget your detailed rules and commandments, I simply want you to love”. That’s a terrifying answer to the terrifying question. It’s terrifying because it’s difficult – it’s hard to show love to people who have hurt you, it’s hard to show love to people who have acted terribly, it’s hard to stand alongside others in their most heart-breaking and difficult moments, it’s hard to prioritise our relationship with God with so many other demands on our time, and it’s hard to put love for the environment and other living creatures ahead of our own selfish wants. But although it’s a terrifying answer, it’s also an amazing answer. It’s an answer that can inspire us to live such great lives, and can bring individuals, communities, and societies so much hope and new life. “What does God want from me?” we ask. And God simply answers, “I want you to love”.