Pastors-in-transition

Hi friends,


Here's a summary of my thinking about pastors-in-transition, written mainly from an Australian (Victorian) perspective. It's too long and yet too brief, and off the top of my head. There are many other angles on all this.


~~~


# A Baptist ex-pastor in another state thought his credentials were current, and happened to come across a Baptist Union Yearbook - to discover his name was not there! No contact from anyone, no phone call, no pastoral care...


# An Australian Pentecostal pastor's ministry was terminated by a church meeting and a phone call on Sunday, and on Monday an elder called to his home to arrange for him to hand over the manse keys. No farewell, no thanks, no holiday pay, nothing.


# Reverend Joe served two rural churches, but both pastorates ended badly. He asked to be put on the Baptist Union's 'list' for another pastorate. The meetings of the Union's 'settlement committee' came and went and Joe's name would come up each time. But there wasn't a 'suitable' church. (One of the members of that committee said to me, 'We have to be efficient, because there's always a lot of business each month. But these names... they're people! This is their vocation, their job, we're talking about. We don't pray for them except generally when we 'bless the meeting' in a pious way, or even meet some of them. They're mostly just names. I feel very uneasy about the whole process.'). I'd met Joe when I preached at the Baptist church he attended. We made a time to talk - at the local McDonald's. He got there early and was waiting for me, with a cup of coffee. (I learned later he found a used styrofoam cup, and asked for a 'refill', as he couldn't admit to me that he was penniless). His wife was supporting them both with some 'agency nursing', but her health was not good, and she could only do about two shifts a week. After mortgage payments, and other bills, they had about $50 a week for food. He couldn't find a job - and his old trade wasn't a possibility any more. (More of this story - http://jmm.aaa.net.au/articles/2039.htm )




In some of our older church buildings there's an honour roll dedicated to the memory of those who've fallen in battle. But if you're wounded in the pastorate, you're often left to die, sometimes all alone. Occasionally not even your comrades-in-ministry will call you. (About half of all Baptist ex-pastors tell me they had no significant contact from their peers when they left pastoral ministry...). The majority of those who are no longer in parish/pastoral ministry, whether by choice, or because their ministry was prematurely terminated, walk a lonely road...


Pastoral ministry, commenced with high ideals and expectations, had become a source of stress, had caused a lowering of self-confidence, and a sense of powerlessness for over half of the 243 ex-parish pastors who responded to our John Mark Ministries questionnaire. And yet many would identify with the person who said, 'but my "sense of call" remained; [I] felt guilty that I could not fulfil my calling.'


About 20% of ex-pastors in parish settlements left to move into another career (either within their denomination, a para-church organisation or a secular position). One-quarter of these have done so without hurt, conflict, loss of health, or plain boredom, being their underlying motivation. The few can say, 'I had enjoyed a total of 15 years of parish ministry and I felt ready for a new challenge in ministry', or saw the move into another vocation as the natural next step because of the gifts and the expertise that they possessed. Many more would say something like, 'I was "burnt-out". God gave me a way out - I was tired of fighting unproductive battles...'


PASTORS AND CONFLICT


The most significant reason for leaving (for about half of the sample) is conflict. This conflict may be with local lay leaders, colleagues in the parish, members of the congregation, or denominational leaders. Conflict with local church leaders (lay and other pastors) is mentioned as one of the most significant factors in the actual decision to leave by one quarter of all respondents, and difficult relationships with denominational leaders by approx. 20%. When this is combined with the fact that half of the ex-pastors surveyed have felt a lack of support/encouragement in the pastorate, this raises serious questions about the quality of community in many of our churches. The ex-pastor is often left with intense feelings of failure, anger, a sense of betrayal (not only by others, but also by God), resentment, guilt and shame. These can take many years for the pastor, the pastor's spouse and teenage or adult children to work through to a point of healing - if it ever happens.


SPOUSE/FAMILY ISSUES


Spouse/family issues are often significant in the decision to leave the pastorate. Problems in the marriage relationship are mentioned specifically by 13.5% of respondents, 10% of spouses have had problems accepting the lifestyle, and 16% mention family problems. Factor analysis of the various factors operating when pastors leave parish ministry has shown a definite clustering around the questions relating to spouse, family, housing, finance and mobility. When these factors are considered together, the significance of the pastor's personal relationships would appear to be important for about a third of those who decide to leave the pastorate. A regular response in the questonnaires is the felt need 'to spend more time with my wife and family'. Adultery on the part of the pastor is the sole reason for leaving for some of our respondents. Sadly, this often occurs when the pastoral ministry has been progressing effectively. One perceptive ex-pastor for whom adultery and the subsequent break-down of his marriage had been the key issue said: 'The inability of the church to deal with my situation, the closing off from expression/acknowledgement of issues relating to sexuality and lack of opportunity for support/examination or reflection to help me was significant.'


'SELF' AND HEALTH


These two issues recur as very significant reasons in the decision to leave the parish. 'Self', including a loss of self-confidence, inability to continue to cope, and awareness of weaknesses, is the most often given reason for leaving. Health factors (often associated with stress/burnout) is the third reason given (after self and conflict with local church leaders). It would be very wrong to assume that the third of pastors who acknowledge self as a factor in their decision were unsuited to the pastoral ministry. (There are a few for whom this is so.) Many ex-pastors (about 40%) have good self-knowledge, and have learnt through their experience. One ex-pastor said: 'Some of my inter-personal skills needed attention', and many have sought counseling help to look at themselves.


Only 4% of the respondents returned to the pastorate.


WHERE TO FROM HERE?


In an ideal world, the 'marriage' of church and pastor ought to be 'for better and for worse, for richer and for poorer'. But we do not live in an ideal world. Sometimes divorce is the only option when this important relationship breaks down. Today, it's both easier and harder to be a pastor - and indeed any sort of church leader. It is easier for pastors because there are so many resources available to help him/her do a professional job. (See for example, 'The Professional Pastor' in Paul Beasley-Murray's 'A Call to Excellence', Hodder & Stoughton, 1995). But it's harder for both pastors and church leaders primarily because churches are becoming more specific in their performance-expectations of their pastor, and more likely to initiate a termination if the pastor doesn't meet those expectations. In a world of 'performance standards' or even 'downsizing', executives these days are disposable.


No one wins when a church feels forced to terminate the services of a pastoral leader. In many (most?) instances, not all church members favor the action or the process and tempers flare and often times a church split results. If forced terminations become the "norm" for a church, there is negative witness in the community, and sometimes that church gets a 'name' for crucifying its pastors.


My counseling of 'pastors in transition' has led me to believe that a major component of their conflict has to do with unresolved childhood issues. Some bristle at this suggestion, but I can only report what I have learned from the stories of hundreds of these people. When the media asks 'Why are there so many ex-pastors?', I now respond: 'There are 41 discrete answers they give to the question "Why did you leave?" A list of those responses can be found at http://jmm.aaa.net.au/articles/2001.htm . Second, the _occasion_ of leaving was often conflict of some kind - usually with powerful people in the local church. But I think we then have to ask: "What causes those conflicts?" And the broad answer to that question might suggest reasons associated with a mismatch of expectations and reality, but beneath all that is the inability to get along with others because of unfinished business in various people's lives - the pastors' and/or the leaders'...


A significant number of ex-pastors don't 'attend church' for short or long periods - or ever. And many who do attend as 'laypeople' do so for the sake of their children. And they generally can't express their hurt and anger: anger is a most misunderstood emotion, and poorly handled in the vast majority of Christian contexts... (more on that below).


Many cannot easily find another vocation: the one they left to enter pastoral ministry might not exist any more. There are financial problems - particularly if they do not own their own home. The families suffer from geographical dislocation. The spouses and children often become angry with the church - and this causes issues of loss-of-faith for many.


OUTSIDERS


So what can be done? First, let's note the biblical precedent of Barnabas relating to Saul of Tarsus and to John Mark - two 'outsiders' who had very different reactions to their life-situations. Can you hear good Christian folks saying to Barnabas: 'Saul? Don't touch him. He's trouble!' 'John Mark? He's a loser: the mission is more important than one individual...'


The Barnabas option is time-consuming, and emotionally demanding. So the church-as-institution often follows the easy road. When ex-pastors say to me 'The denominational leaders didn't help, I was viewed as a capital-p Problem', my response is sometimes: 'And didn't you have to deal with problem people in your pastorates, and what was your strategy with these?'. This situation is complicated by role-conflicts: the denominational leaders are by default both counsellors-of-pastors and gatekeepers to other possible appointments. So they wisely refer pastors-in-transition to outside counsellors. But then there's the inevitable response: 'They had no time for me; I was shoved off to someone else to get sorted out; and I've not heard from my denomination's leaders again.'


How are pastors-in-transition helped? Depends on their personality, pastoral experiences, unfinished family-of-origin business and a host of other variables.


In all cases there's a need for confidential, caring, listening by a trusted 'other'.


Here we have to note two pastoral dynamics (there are others):


1. Intimacy. Gordon Macdonald writes: 'A preponderant percentage of those of us drawn to pastoral leadership have a higher-than-normal urge to engage with other people. We love to get below the surface of people's exterior lives: to understand their dreams and their burdens, to urge them on to higher possibilities, to sympathize with their feelings and fears, to show them grace and mercy when they fail' (http://jmm.aaa.net.au/articles/17246.htm ).


And so we might have a higher-than-average expectation others will do that for us if/when we fail.


2. Power. Most ex-pastors, if they're honest, say they miss preaching more than anything else. The pulpit is about the last place in our society where someone can speak to a crowd without being interrupted - or often even questioned, at least directly. We humans love our little occasions of power, and when deprived of them don't know sometimes how to handle the concomitant powerlessness.


~~~


Should some of them, in their pain, 'act out' their rage? In my view, and in a minority of cases, and in a safe and appropriate context, yes. There's the role-play model, where they 'let fly' at an imaginary person sitting in a chair. Occasionally I've taken people driving along a freeway at night to shout/scream/swear (the only context I know in the city/ suburbs where they can safely do that without someone calling the police!).


Some people have been taught that they shouldn't externalize their strong emotions. I'm wary of that advice, but, yes, I know that 'self-control' is a 'Fruit of the Spirit'! (I was talking to someone recently who said 'I'm from a Greek family. And we say what we think, and we're often "in your face" with each other. Then we get over it. But I'm married to an English spouse, who doesn't understand the Greek way of solving conflicts!')




I reckon also we have to be frank about the strengths and weaknesses of institutions. Walter Wink is helpful here. Where two or three join together to do something there's institutional power at work. When someone inhibits the process of 'getting the institutional thing done' they're usually ostracized. 'Good guys' conform to the institution's aims and norms of behavior. Troublemakers are 'bad guys' and are excluded from the institution's benefits. Some 'troublemakers' then rage at the institution, occasionally sabotaging any good/reform which might result, and suffer the consequences. (Today's news: Melbourne Storm fined $15,000 by the NRL for claiming they are victims of a conspiracy by the northern states to destabilise their club). Biting the hand that feeds you is not generally a constructive strategy!


Oh, that'll do... there's much much more, but some might like to respond to some of this... Like asking:


1. How do we as pastors encourage discipline and maturity in these matters while acknowledging genuine pain and rage in someone?


2. How can we exercise constructive loyalty to our group/denomination without suffering from 'institutional preciousness'?


3. How is someone (like most ex-pastors I talk to every week) encouraged to 'own their own stuff' while debriefing on conflictual situations?


4. Where does the (enlightened) notion of 'restorative justice' fit into all this?


5. How can 'outsiders' become 'insiders' without compromising their convictions or becoming less 'prophetic'?


6. An issue of the GRID leadership letter - 'Do Yourself a Favour: Encourage your Pastor' provoked a record 600 responses to World Vision (http://jmm.aaa.net.au/articles/2019.htm). Why?


7. We pastors are supposed to go after lost sheep, but are not good at helping 'lost shepherds'. True? Why?


~~~


Resources


'How many ex-pastors in Australia? Somewhere between 10,000 and 13,000' (More - http://jmm.aaa.net.au/articles/16971.htm )




'Moral failure: Let's require that every man and woman in Christian leadership belong to a peer-oriented group that creates covenants of behavior such as no casual dining with a member of the opposite sex, no travel of any kind with a colleagues of the opposite sex, no team relationships unless three or more people are involved' (More - http://jmm.aaa.net.au/articles/17246.htm )




'Churchie behaviour: to be accepted on a Sunday you have to behave a certain way. I am simply not that person that I am supposed to pretend I am whilst in church' (More - http://jmm.aaa.net.au/articles/17126.htm )




Motivation? 'I used to pray for everyone individually, phone them up to ask how they were, show an interest in their kids and budgie and labrador... but what was my motive? To be nice and win 'em for my flock. Why don't I do that now that I'm not in a pastorate?' (http://jmm.aaa.net.au/articles/16899.htm )




'I found that I was sick of running a small business. More and more of my time seemed to involve administration. I have been involved in such diverse admin duties as: developing an environmental impact study for a new development, creating a registered training authority, running a community development and training programme, developing a men’s refuge from the ground up. All quite worthwhile but miles from where I was trained and from my real interests and love. And the number of meetings really began to take their toll.' (http://jmm.aaa.net.au/articles/15764.htm )




'In 2002, the Evangelical Lutheran Church in America found that its clergy were far more likely than non-clergy to suffer from clinical depression and financial difficulties. They also experienced higher levels of work-related stress and had an increased likelihood of substance abuse and obesity' (http://jmm.aaa.net.au/articles/14446.htm )




'Despite what some people say, quitting is not just for losers. It can be the best thing you'll ever do.' (http://jmm.aaa.net.au/articles/14291.htm )




'People love labels and pat explanations so they won't have to think too hard. But if you have just walked away from bible religion, you are rediscovering the joy of thinking freely.' (http://jmm.aaa.net.au/articles/14236.htm )




'What are some of the core reasons a pastor doesn't get a call? (much of this material is taken form a previous Baptist Union of Victoria paper "When the call to leadership is not confirmed") 1. The pastor may not have the gifts appropriate to the needs of a given church. This is more so today than ever when there are so many different kinds of churches with different styles and approaches to ministry'. (http://jmm.aaa.net.au/articles/14003.htm )




'I think my greatest pain though was the fact that, when I shared the problem with my minister friends, they started keeping their distance. None of them had any sympathy. It's like they couldn't believe that such a bizarre thing could happen, so they just shake their heads and say, "Ummm..." ' (http://jmm.aaa.net.au/articles/12013.htm )




'In one recent year 72,000 pastors/clergy were fired across America. For reasons that were partially their fault, for reasons that were not their fault, some for reasons no one knows but God Himself. Nevertheless, they and their families were fired, force terminated, pushed out into the streets' (http://www.thecents.org/ )




And many more stories/ideas like these - http://jmm.aaa.net.au/catalog/section/xp1.htm


Footnote: This writer has experienced both highs and lows in pastoral ministry. For a story of my 'lowest low' see a recently-posted article on 'The Vancouver "Adventure"' on our website (http://jmm.aaa.net.au/articles/17347.htm )


Rowland Croucher

JESUS AND POWER

Jesus and Power

(Notes from last Sunday's preaching at a Wesleyan Methodist Church).

Mark 10: 32-45

Four items from this week's news:

1. Last week Italian police arrested Renato Cortese, the Sicilian mafia's
'boss of bosses', after he had been at large for four decades. He was living
in squalid conditions in a decrepit farmhouse. Why was he prepared to live
like this? The Interior UnderSecretary said: 'Because of his dedication to
pure power'.

2. 'Lucy' left the Opus Dei community after 20 years of menial work, 12-hour
days, 6-7 days each week, and being refused permission to attend her
sister's wedding because the ceremony would not be Catholic. (Time, April
24, 2006).

3. Radical commentator John Pilger said an ID card (in Britain) would not be
a good idea. Private businesses will have full access to the national
database if you apply for a job. 'There will be a record of your movements,
your phone calls and shopping habits, even the kind of medication you
take... These databases will be sold to third parties without your
knowing...'

4. Dawn Rowan won a defamation case against two governments and two TV media
chains, but because the Australian Government won on appeal she now has to
pay their costs - to the value of her home. Your taxes at work! (See
http://jmm.aaa.net.au/articles/4728.htm )...

~~~

Where two or three or more humans are together, there is power... Power for
good, or evil; the abuse of power or the non-use of 'good power' which can
both be evil...

Power encounters are part of every human interaction. I am exercising power
by speaking to you and noting that you're listening. But you have power too:
for example if most of you started talking to one another or dozing off
while I'm preaching! Earlier our worship leader said 'Let us pray' and we
all went quiet. Powerful! And how did you feel when our blind friend sang
about Jesus making the blind to see? She's been the only person so far in
this service powerful.
enough to make me feel emotional!

Power is not evil in itself. We use power over nature, physical objects,
cooking ingredients, words etc. to live. But power is often abused when in
the hands of selfish humans.

Earlier in Mark 10 Jesus suggested to a rich man that the factor inhibiting
his entry into God's kingdom was his wealth. The opposite of rich is not
poor, but free.

Then Mark tells a story about another inhibitor - power. 'What can I do for
you?' Jesus asks James and John (the same question he asks Bartimaeus later
in the chapter). Earlier they'd been arguing about who would be greatest in
Jesus' kingdom. Now these two wanted the 'seats of honour' in the messianic
banquet. Now what's wrong with that? There are 'high tables' in many
institutions: you could tell in the synagogues who had the most
power/authority by noting who sat where.

But where they saw a throne, Jesus saw a cross. 'Can you drink the cup, be
baptized with the baptism...?' 'Yes,' they said (and James was certainly
executed for his faith; we don't know about John). Jesus then goes on to say
that the Son of Man would be mocked, spat upon and scourged... three forms
of abuse not mentioned elsewhere in his predictions about his death. (How
did he know? He'd read the prophets).

The next time Mark talks about 'the right, the left' he's describing the two
crosses either side of Jesus...

At least the disciples were 'up front' about their desire for power. And the
others were angry (because they wanted power too). It all goes back to Eden:
human beings don't like being dependent upon God, but want to run the show
their way. Pagan authorities exercise power-by-force, said Jesus. It's not
to be like that with you.

What kind of power does Jesus exhibit? Servant leadership: the badge of
office for him is not a throne but a towel (John 13). So with Jesus' church.
For example, the pastor is a servant of the church (though the church is not
his/her master).

Robert Greenleaf in his book Servant Leadership re-tells Herman Hesse's
story about a band of pilgrims en route to life in a contemplative order.
Brother Leo is their servant, who with his happy demeanour cheers them up
along the way. But then Leo disappears, and the group disintegrates. Later
the narrator finds him - and he's head of the Order.

Power for good or evil can be wielded by individuals or institutions. An
institution is two or more people who combine to do something. A family is
an institution. Have you noticed that in Matthew's parallel account of this
story it's James and John's mother who asks for seats of privilege for her
sons! Happens all the time! (Another item from this week's news: two
football-fathers bashed a referee who they felt was biassed because his son
was in the winning team, and he'd made a controversial decision which
decided the outcome of the match).

Within families everyone - even little people - exercise power. When either
of our granddaughters wants our attention, they yell, and they get it! In
marriages she may use her tongue (or withholding sex) to exercise power; he
may 'give her the silent treatment'. I'll let you into a secret about our
marriage: my wife has absolute power in determining what I wear - especially
to preaching occasions. Our choices are often in conflict: I wear what's
comfortable; she suggests I wear what looks nice, colours that match etc.
But when she's not there, the power belongs to me - so today (look!) I'm
wearing sandals, although I know Jan would have preferred shoes. (I tell her
the biblical people wore sandals too, but despite her being a pastor and
Bible-lover, that doesn't cut much ice!)

In creation power-displays happen everywhere all the time. The birds who
visit our feeder have a fairly distinct pecking-order: the crows at the top,
then the magpies, followed down the order by the rainbow lorikeets, the
crimson rosellas, and then the doves (though so-called 'peaceful doves' can
get stroppy with each other!)

According to the radical sociologist Robert Merton, the evil perpetrated by
human institutions is greater than the sum of the evil of the individuals
within them. Walter Wink writes about the 'spirits' of institutions
(referring to Paul's notion of 'principalities and powers'). Walter
Brueggeman's classic The Prophetic Imagination says the key to understanding
the biblical record of institutional behavior is to see a contrast between
Solomonic institutions (whose aim is to accrue power) and the 'prophetic'
approach which is not fooled by this.

Some institutional evil is in-your-face, overt: like the rape of about 1,000
women every day mostly by the military, in the Congo. Or the persecution
waged against Christians in many Muslim-majority countries. The Archbishop
of Nigeria, in this context, made an interesting comment that Christians
should not expect to be passive in the face of such persecution (though he
stopped short of encouraging counter-violence).

How are we to react to institutional evil? Moses confronted the Pharaoh.
Paul shamed the authorities in Philippi. Peter and John flatly refused to
obey the injunction of the Sanhedrin to be quiet and not preach about Jesus.
Karl Barth has famously noted that the civil authority in Romans 13, when
carrying out their order-mandate must be obeyed, but that same authority
(Rome) in Revelation 13 is 'the beast from the abyss' which will be judged
by the very Christians it is persecuting.

All political systems abuse power, even Western democracies. You know
Churchill's comment about Wesminster-style democracy being a terrible
system, but it's probably better than the alternatives! It's just that 'Yes
Minister' style politics is probably more subtle about power-abuse than
other political institutions. In Nepal at the moment, for example, power is
in the hands of the protesters on the street, and the Maoists, and the King,
whose power is probably about to evaporate...

Nations play power-games with each other. Note what is happening between
Australia and Indonesia at the moment. With Papuan asylum-seekers fleeing
from alleged oppression in their country, we Australians have the power to
humiliate/ shame the Indonesians. But with their greater population and
because of economic considerations, we are somewhat cautious about
alienating our powerful neighbour. (The Canadians used to tell me, vis-a-vis
their
relationship with the U.S.: 'If you are going to sleep with an elephant,
you'd better move when it turns over!').

Back to confronting evil powers: Here's a good quote: "If only it were so
simple! If only there were evil people somewhere insidiously committing
evil deeds and it were necessary to separate them from the rest of us and
destroy them. But the line dividing good and evil cuts through the heart of
every human being. And who is willing to destroy
a piece of his own heart?" Who said that? Aleksandr Solzhenitsyn.

Here's a summary of the classical Christian wisdom on power, and how to obey
Jesus' warnings about its abuse:

1. Be a servant to others, as Jesus demonstrated in the acted parable in
John 13 and was exhibited in the life of the greatest Christian since Jesus
(Brother Francis). Ask others 'How are you traveling?' with a genuine desire
to know (and pray for them). Do some 'secret kindnesses' every day...

2. Be humble. That is, know who you are: don't have too high or too low a
view of yourself. Expect God to send you at least one 'humiliation' ('loss
of face' for you Chinese) every day so you won't experience too much hubris.
And all the monastic orders encourage our doing some menial jobs regularly,
wherever we are in the pecking-order.

3. Live gratefully. Expect nothing and you won't be disappointed.

4. Be accountable to a mentor and to a group of peers, who will help do the
necessary and regular reality-checking for you, and keep you faithful to
your promises to live a life of faith, hope and love...

5. Empower others: give power away. See
http://jmm.aaa.net.au/articles/8109.htm which describes how pastors and
churches are supposed to do it...

6. In prayer, forgive your enemies, as the Lord's Prayer encourages us to
do...

7. Sometimes you simply submit to 'the powers' as Jesus and Nelson Mandela
and Gandhi and Martin Luther King have taught us. In Jesus' case there might
seem to be nothing more powerless than a body on a cross; but in God's
purposes the Easter-event became the turning-point in human history. (Pilate
said he had absolute power over Jesus, who responded 'No you don't unless
God gives it to you.')

8. Be committed to a life of justice, which is the right use of power.
(Micah 6:8, Matthew 23:23, Luke 11:42).

Finally let us hear our Scripture passage from Eugene Peterson's excellent
translation, The Message:

Back on the road, they set out for Jerusalem. Jesus had a head start on
them, and they were following, puzzled and not just a little afraid. He took
the Twelve and began again to go over what to expect next. "Listen to me
carefully. We're on our way up to Jerusalem. When we get there, the Son of
Man will be betrayed to the religious leaders and scholars. They will
sentence him to death. Then they will hand him over to the Romans, who will
mock and spit on him, give him the third degree, and kill him. After three
days he will rise alive."

James and John, Zebedee's sons, came up to him. "Teacher, we have something
we want you to do for us." "What is it? I'll see what I can do." "Arrange
it," they said, "so that we will be awarded the highest places of honor in
your glory--one of us at your right, the other at your left." Jesus said,
"You have no idea what you're asking. Are you capable of drinking the cup I
drink, of being baptized in the baptism I'm about to be plunged into?"
"Sure," they said. "Why not?" Jesus said, "Come to think of it, you will
drink the cup I drink, and be baptized in my baptism. But as to awarding
places of honor, that's not my business. There are other arrangements for
that."
When the other ten heard of this conversation, they lost their tempers with
James and John. Jesus got them together to settle things down. "You've
observed how godless rulers throw their weight around," he said, "and when
people get a little power how quickly it goes to their heads. It's not going
to be that way with you. Whoever wants to be great must become a servant.
Whoever wants to be first among you must be your slave. That is what the Son
of Man has done: He came to serve, not to be served--and then to give away
his life in exchange for many who are held hostage."


Shalom! Rowland Croucher

April 2006

PHILEMON: TEN ‘PILLARS OF WISDOM’

PAUL TO PHILEMON: TEN ‘PILLARS OF WISDOM’

Philemon 1-25

Introduction

During the past week the fate of 'The Bali Nine' has featured on news broadcasts around the world. These young people (the youngest is only 19)

are convicted drug smugglers/'mules'. Question: As you look at these 'criminals' what is your Christian response?

I'll leave that up in the air for the moment...

~~

The Story

A young man decided to run away from ‘home’. The main problem: Onesimus was a slave, and if he was found the penalty was usually death by public execution - often by crucifixion. He would have known that. And how would he live in a strange place? He decided to steal some stuff from his master Philemon, and away he went.

Like so many other fugitives, Onesimus made his way to the anonymity of a big city (Rome?) and there, by coincidence – or was it Providence? – he came into contact with an old man, a prisoner, Paul the apostle, and under his influence was genuinely transformed by the grace of Jesus Christ.

They would have talked about many things, including: ‘What do I do about my crime, now that I’m a Christian?’ I can hear the old man say ‘Onesimus, that’s a good question. Why don’t we pray about that tonight; come back in the morning and we’ll decide something together.’

Next day, after their discussion, Paul wrote this letter to Philemon. It’s shortest book in the Bible, and the only private letter to get into the New Testament. And there are at least ten important lessons about Christian wisdom embedded here…

More...

Jack's Life: The Life Story of C. S. Lewis

Jack's Life: The Life Story of C. S. Lewis by Douglas Gresham, Broadman & Holman Publishers, 2005.

"Imagination is the only way we have of getting beyond the evidence of our own eyes and reaching for God" - Doug Gresham

First, a declaration of personal interest: I met Doug after his conversion (reconversion?) to Christianity in the late 1980s in Tasmania, and Doug and Merrie and Jan and I are friends. We have stayed in each others’ homes (Ireland, Melbourne), and Doug and I correspond regularly by email. (But he knows all that won’t stop my being constructively critical of his latest book).

Clive Staples Lewis, (or ‘Jack’ as Doug affectionately calls his step-father) was, by general consent, the premier Christian apologist in the 20th century English-speaking world. Until recently he was certainly the most widely-read in that field (and his children’s books are also still best-sellers). I’ll never forget my ‘aha’ experience as a tertiary student in the early 1960s while devouring Mere Christianity. The Problem of Pain is the only book apart from the Bible I’ve read five times! Evangelicals around the world still love and admire C S Lewis (despite his being a chain smoker, who liked his pints, told ribald jokes, and was a liturgical traditionalist!). ‘If you are someone who reads’, writes Doug in the first paragraph of Jack’s Life, ‘then you have read something by C. S. Lewis.’ True.

Douglas Gresham (or ‘Doug’ as we’ll call him) was born in New York City in 1945. His parents divorced when he was young, and his mother had struck up a pen-pal correspondence with Lewis. The friendship deepened, and Joy and her sons, Douglas and David, moved to England in 1953. A few years after they married she died of cancer (1960), and Jack took over the guardianship of the boys until his own death in 1963 (on the same day as another famous ‘Jack’ was assassinated; Aldous Huxley also died that day – facts which creep into many preachers’ sermons!). So by the age of eighteen, Douglas was orphaned and on his own.

In the 1993 film Shadowlands, starring Anthony Hopkins and Debra Winger, Doug is the little boy sitting on the steps with the bereaved and distraught C S Lewis after Joy’s death. (The stage play of Shadowlands depicted only Doug and not David. The brothers are not ‘close’, Doug says. David converted to Judaism and they went their separate ways, but correspond occasionally by email.) So of those still living who knew him best, Doug is the most qualified to inform us about this amazing man (he was much closer to his step-father than David was). The informal address Doug uses to refer to Lewis is indicative of the intimacy they shared for ten years.

Doug has chronicled the story of his childhood and youth with Joy and Jack in his 1988 autobiography Lenten Lands (publisher’s subtitle: ‘My childhood with Joy Davidman and C. S. Lewis’). I have a shelf-full of books about Lewis the academician, Lewis the lay-theologian, Lewis the prolific author/poet... but Lenten Lands is the only intimate account of the man ‘around-the-house’. It’s a very good read.

During the past five years Doug Gresham has been co-producing the recently-released film The Chronicles of Narnia: The Lion, the Witch and the Wardrobe. So these days he’s a busy man. In the past couple of months his emails have emanated from all over the world as he ‘rides the speaker’s circuit’…

Now, to Jack’s Life. Doug of course is not a dispassionate observer: this memoir is not a ‘warts and all’ biography. It’s almost in the genre ‘hagiography’. He claims several times that ‘Jack’ was the finest man and the best Christian he has ever known. In the foreword Christopher Mitchell writes that ‘some readers will feel that the author has drawn an overly pious picture of Lewis. But one must remember that [he] believes that Lewis, indeed, was a saint, and a saint of the most real kind, not someone without flaws but rather one who aspired to overcome those flaws and in fact did so in many cases.’

In an interesting interview with the magazine Christianity Today Doug was asked ‘What were Jack's flaws, and which ones did he overcome and which ones did he take to his grave?’ Doug’s response: ‘Jack was very conscious of his own conceit. And of course, in humor, my mother would often rub it in too. But I think he overcame that… because he always came across as the most humble of men. And Jack was, at times, impatient and intolerant. But he overcame that also because no one would ever have known if they didn't live with him. He was never impatient or intolerant with me, but I could see he was struggling on occasions not to be… Jack was also enormously conscious of his own almost incredible intellectual gifts. And I think when he was an atheist, he was very proud of those gifts. But when he committed his life to Christ, he realized that our intellect is given to us by God. So I think he overcame that too. I don't really know of any major vice that Jack took to his grave.’ [1]

This book is not a theological/academic memoir: there’s hardly anything here of Lewis’s thinking (Doug recommends the biographies by George Sayer and Walter Hooper – but definitely not that ‘awful’ one by A N Wilson - for all that).

There are at least half a dozen strong indications of Doug’s overt faith, sometimes accompanied by his quaint phrase ‘the Holy Spirit of God’… There is some debate as to whether the Narnia stories (and now of course The Narnia movie) are to be viewed as ‘evangelistic’: Lewis simply interwove various mythical themes into these tales: Norse, Greek and other myths also have a dying-and-resurrected god. (But with Lewis’ Christian commitment so strongly pervading his thinking and writing, I’d personally put that opinion into the category ‘But that I can’t believe!’).

Doug occasionally ‘waxes lyrical’ (eg about springtime at Oxford, p 36), and offers quite a bit of detail about quarries, kilns, the lake (with its ‘grooblies’) and the layout and routines of Lewis' house 'The Kilns’. There are several graphic descriptions of life at the front in the trenches, with young men ‘living up to their necks in mud formed with the earth mixed with the blood of their former comrades, with rats as big as cats and lice everywhere…’.

I enjoyed this book immensely. We learn about a very human C S Lewis in Jack’s Life. The boy was mostly unhappy at school. He yearned for a more overt demonstration of his father’s love. Jack’s relationship with the somewhat neurotic Mrs Moore (the mother of his friend Paddy who was killed in the war) whom he cared for until her death, has produced a lot of speculation. Doug suggests Jack was really her personal slave to some extent. (They were probably not ‘lovers’, Doug has said at various times, though in this book he is more equivocal: ‘The truth is that nobody knows, and nobody ever will’ p 39).

If you wanted to be picky (I’m sure C S Lewis would have been!) bits of the story are repeated here and there, and we sometimes go back and forth chronologically. This was probably deliberate given the target-audience of children-of-all-ages! For this reason also we can forgive Doug for some very ‘English schoolboy’ words and phrases (‘beastly’, ‘horrid’, ‘dashingly dramatic’, ‘the dog… finally up and died’, ‘people are always "rabbiting on" about falling in love’, he ‘flipped out and went utterly bonkers’ etc. ).

Stylistically an editor should have been hired to correct the repetition of identical words or phrases too close to each other (eg. there are four ‘sents’ in 10 lines pp. 50-51). But then again, it’s written – conversationally – primarily for young people.

A more serious criticism is based on my own expectations as a writer of a publisher’s responsibilities. Broadman & Holman should have had it proof-read it thoroughly, to eliminate words which run into each other (‘fresh orwell preserved’ p 4; ‘boys alittle older’ p 27; the 10th line of p35 starts with hyphenated portion of a word ‘ure,for’ etc. etc.), some occasional redundancies (‘[She] made some immediate changes… almost straight away’) and some grammatical quirks (‘If he fit well, he would be invited back’ p 110).

All that said, I happen to like Doug’s non-stuffy conversational writing style.

The book is a gold-mine of interesting – and insightful - information about C S Lewis. This great teacher, as a lad, suffered ‘the worst school in England’ (p 13). He hated boarding school. His mother died when he was young. All the other characters are fascinating: the flawed, but loyal older brother Warnie; the dowdy and somewhat neurotic Mrs. Moore; Joy Davidman the intellectual and linguistic equal (according to Doug) and only love of Jack's life; Paxford, the gardener and handyman, who like Lewis was a World War I veteran, and who slept in his own small dwelling on the property; and of course the band of colleagues and friends known as the Inklings.

Two items in the ‘Did you know?’ category: C S Lewis never forgot anything he read (p 26). And (this I didn’t know): T S Eliot was a friend of Jack’s in spite of Lewis being openly critical of Eliot’s poetry.

The refrain through the whole story is simply that Jack put his Christian duty before any other consideration. I would recommend Lewis' own Surprised by Joy and George Sayer’s Jack: A Life of C S Lewis for more about all that. And for an in-depth book on Lewis's work, you can’t do better than read the magisterial C.S. Lewis : A Complete Guide to His Life & Works by Lewis scholar Walter Hooper.

In an interview somewhere Doug tells this story: ‘A guy approached Jack on the street one day and asked him if he could spare a few shillings. Jack immediately dove into his pocket and brought out all his change and handed it over to this beggar. The chap he was with - I think it was Tolkien - said, "Jack, you shouldn't have given that fellow all that money, he'll just spend it on drink." Jack said, "Well if I had kept it, I would have only spent it on drink".’

The book comes with a ‘Conversation with Douglas Gresham’ on DVD. .



References/Bibliography:

[1] http://www.christianitytoday.com/movies/interviews/douglasgresham.html

[2] Jack’s Life p 26

Interviews with Doug Gresham:

http://jmm.aaa.net.au/articles/9653.htm,

http://jmm.aaa.net.au/articles/4681.htm,

http://jmm.aaa.net.au/articles/4680.htm

~~~

Rowland Croucher

http://jmm.aaa.net.au/

February 2006

Dr Jensen's Jesus

The Future of Jesus: Boyer Lectures 2005 (Dr Peter Jensen, ABC Books, December 2005).

Everybody liked Jesus
Everybody wanted to hang out with Him
Anything He wanted to do, He did
He turned water into wine
And if He wanted to
He could have turned wheat into marijuana
Or sugar into cocaine
Or vitamin pills into amphetamines


King Missile, Jesus Was Way Cool, 1990


~~~

Jesus is still cool: and was, surprisingly, the subject for Dr Peter Jensen’s 2005 ABC Boyer lectures.

The Most Rev. Peter Jensen MA (Hons) (Syd); BD (London); ThL (ACT); D. Phil (Oxford. Dissertation: ‘The Life of Faith in the Teaching of Elizabethan Protestantism’) is Archbishop of the Anglican Church, Diocese of Sydney, and Metropolitan of the Province of New South Wales. My NSW clergy-friends tell me he’s a socially skilled and compassionate man, modest and industrious, an engaging speaker and communicator, a strong leader and a strategic thinker - and he certainly has the ear of political leaders and the media. Dr Jensen sees himself ‘as a man of the people not a prince of the church’. (In the Boyer lectures he says he’s not ‘religious’: he wants us to have a ‘relationship with Jesus’ rather than be ‘churchy’). His calling/role is preacher/ teacher and evangelist: and in these lectures has a warm non-preachy conversational style.

The Jensen Jesus

There were six Boyer lectures: ‘Jesus and his future’, ‘Jesus, religious genius or failed prophet?’, ‘Jesus, was he miraculous?’, ‘Jesus or Caesar, the choice of martyrs’, ‘Jesus and the millennium – will he never come back?’, and ‘Jesus, freedom, and the choices we make.’ The book adds another chapter: ‘Jesus and the question of faith’.

Why Jesus? First, Dr Jensen says, because it is simply a fact that he is one of the two or three most influential people who have ever lived. The name of Jesus, said American sage Ralph Waldo Emerson, is not so much written as ploughed into the history of the world. In an ABC radio interview Dr Jensen gave his core reasons: ‘The French mathematician, Blaise Pascal, said “Jesus is the centre of all, the object of all, whoever knows not him, knows nothing aright, either of the world or of himself”. There is only one who is both God and man. And if it is true that he is God and man, then what Pascal says follows. What we are standing for is… a trust in God’s word in the Bible and in Jesus, the Jesus described in the Bible, what people call conservative, but I don’t know why they say that particularly, it’s Biblical… Jesus was not simply a religious genius: this makes no sense of his pronouncements about the Kingdom of God… I am passionate about Jesus.’ [1] ‘Jesus [is] my great enthusiasm’ is the first sentence of the book…

From the ABC website: ‘I want [people] to see what a surprising man Jesus is; I want to trace something of his impact on the world; I want to see whether there is a trajectory which suggests that more is yet to come; I want to see whether he can speak with something like his old power, to central cultural issues like personal freedom, human relationships and the future of our country.’

A few critics have wondered how Dr Jensen’s theme of Jesus' contemporary relevance fits the objective of the Boyer lectures, ‘to present ideas on major social, scientific or cultural issues’. I’m on Dr Jensen’s side here: I would have thought that the Judeo-Christian faith is foundational to
understanding our cultural heritage.

Dr Jensen wants to provoke a debate about Jesus, and to encourage us to read the Gospels – especially Luke. His theses: While once most people would have read the Bible and Shakespeare as children, today ‘there is less and less knowledge of the New Testament Jesus’. In forgetting Jesus, ‘as Australians, we risk losing our core values.’

Dr Jensen admits that Christian history has some sorry episodes: ‘Sometimes Christians have martyred others in a shocking travesty of the faith they professed’ (p 60). He says quite a bit about Christians being called to love. He also reckons contemporary Christianity has some odd theologies – like premillennial dispensationalism, prominent in the thinking of American evangelicals. Jensen is not a fundamentalist in that sense, with his strong desire to marry faith and reason (‘They are not the same thing, but they need each other’ p 117; we avoid religious superstition ‘by the proper exercise of reason… experience and common sense’ p 121).

Dr Jensen is up-front about the general ineffectiveness of the church-as- institution in commending Jesus to moderns, with its ‘arcane rituals and vaguely left-wing politics. Well may we say, God save the Church!’ (p 66). (But he still can’t avoid some religious clichés, like ‘he utters words full of consolation’, ‘kingdom of God… manifest’, ‘flashing forth of the divine judgment’, ‘the ultimate word over my life’, ‘Jesus sets our face towards others’; ‘if you pin your faith on the wrong object, little good can flow’; plus a few idiosyncratic Jensenisms - ‘I have to say’ half a dozen times - and sexist language, both from the NIV translation, and his own: ‘Jesus… unites God and man in his own person’ (p 108).

Back to the point-of-contact: ‘Myths such as Eureka are not enough to sustain our values in difficult times.’ We Australians have ‘lost our sense of identity through history. In our national life there is now a vacuum where most peoples have a history.’ But it might be argued that in Australians’ legendary suspicion of authority, and in their extolling the ‘mateship’ motif they identify readily with the men on Baker's Hill: ‘We swear by the Southern Cross to stand truly by each other and fight to defend our rights and liberties.’ I’m not sure Jesus has to be in counter-point to this tradition. Surely here’s a key to Jesus’ potential appeal in this country: Australia has had a long love affair with the figure of the institutional rebel, and Jesus was certainly that.

So where should a relevant apologetic begin in talking to our rebellion-flavoured, probably soon-to-be-republican culture? What is Dr Jensen’s antidote to Eureka? ‘God’s kingdom is near; get ready for it!’ He wisely adds a caveat that ‘In the present world talk of the kingdom of Jesus sounds divisive and even dangerous’ (p 73). Frankly, I’d add words like ‘inappropriate’, ‘arcane’ or even ‘non-sensical’. Surely that’s the last metaphor to use with modern Australians. There’s plenty in Luke about Jesus
confronting the religious and political authorities: that would have been a better starting-point (but would an archbishop think of that?).

Which brings me to my major concern: Is Jensen’s Jesus the one I relate to? Yes, and no.

Dr Jensen doesn’t like being called ‘conservative’ and seems to assume that everyone reading the Gospels (even presumably in an age of postmodernist relativism) will come to the same conclusions about Jesus. But a neutral unbiased reading of the Bible (or of anything) is impossible. We bring to the text the totality of our experience. Until a couple of decades ago this reviewer was (like Peter Jensen, if I may make that judgment) a white, Anglo-Saxon, over-educated middle-class, ‘conservative evangelical’ Australian male. I still have no problem affirming that Jesus Christ is ‘my
Saviour, my Lord and my God’. But another dimension has been added to the mix: I’ve spent the last 25 years working with the materially and/or emotionally poor. I now read the Bible – especially the Gospels, and in particular Dr. Jensen’s favourite gospel Luke - very differently. The western exegetical/ post-Enlightenment tradition usually begins with the text, or theological propositions (like ‘Jesus is God’). In the Two-Thirds
World thoughtful Christians and theologians tend to move from the realities of the Christian community and its struggles and work back into the biblical text (‘action/reflection’). This way of doing exegesis from the bottom-up as the outstanding Australian New Testament Professor Athol Gill used to point out, overcomes two serious weaknesses in western church life. It avoids the excesses of privatized/ individualistic religion, and also the danger of Bible-study for its own sake, rather than seeing Jesus as our model promoting social justice in a hurting world. (See Matthew 23:23 and Luke 11:42; cf. Micah 6:8 for two summary-statements Jesus made to one group – the Pharisees – who knew their Bibles very well but missed the main point (!) – two key texts which I think don’t get a mention in Dr Jensen’s book.)

In the context of Jesus’ mandate for his mission (and ours) in Luke 4:14-21 – an important foundational passage which Dr Jensen also avoids – Jesus says he’s come to ‘set free those who are oppressed’. His Gospel is ‘good news for the poor’. Chilean theologian Segundo Galilea wrote: ‘A conversion to the Lord always implies as an important dimension a turning to the poor… the conversion that God wants expresses itself in the service of others, especially of the oppressed.’ [2]

Conservative Evangelicals

‘Conservative evangelicalism’ is easily spotted: their mantra is an incessant ‘The Bible says!’ and there’s a lack of commitment to radical social justice. ‘Justice’ in a general sense is mentioned a few times by Dr. Jensen but ‘social justice’, I think, only once, and in a somewhat trivializing context: ‘[As a subject for the Boyer lectures] perhaps it would be better for me to stick to something safe, like botany, or golf, or even values or social justice!’ (exclamation mark added! p 10). He gets a bit closer on page 85: ‘Our concerns for justice and well-being should not stop with national or ethnic divisions’. Evangelicals emphasize ‘receiving the Lord Jesus Christ as your personal Saviour’ (a group of words not found in the Bible, interestingly), and diligence in Bible Study.

So what’s wrong with all that? Well, it’s an OK place to start for young people perhaps - certainly better than Bishop Spong or the Jesus Seminar or the Da Vinci Code. I’d applaud Dr Jensen for not muddying the waters in that respect. Perhaps in addition to his generally excellent discussion of miracles he could have gone a little deeper into basic evangelical apologetics - like the classical ‘evangelical quadrilemma’ (Jesus as legend, liar, lunatic, or Lord). There’s nothing really about hell, and few
references to heaven. And it’s assumed we can trust the content and historicity of the Gospels: I’m not sure educated ABC listeners are easily prepared to do that anymore.

But a doctrinaire evangelical approach can easily lead to cerebralism, exclusivism and arrogance (‘we have nothing to learn from anyone else who also claims to relate to God, but does it differently from us’), and Pharisaism (‘Go and sin no more’, often forgetting Jesus’ ‘I do not condemn you’). In this system the ordained clergyperson is first a proselytizer/proclaimer and secondarily pastor/prophet. How do I know that? I spend my life counselling with ministers/pastors/priests.

Put simply, bad theology separates what God has put together. When we over-emphasize any of the four ‘canons of authority’ (Bible, reason, experience, tradition) we’ll become theologically lopsided. This will also happen if we don’t give equal weight to all three of the Judeo-Christian missional imperatives – justice, (especially, as I’ve said, the prophetic emphasis on social justice), mercy, and faith. (That’s Micah’s (6:8) and Jesus’ order (Matthew 23:23): conservative evangelicals tend to put ‘faith’
first, mix in a bit of mercy, and avoid social justice altogether).

So would I recommend this book to a thoughtful person who wanted to know more about Jesus? Sure, and I’m about to order a pile of them to give away, and then discuss with others. But I would supplement it with authors who portray a more biblical/balanced view of Jesus, like Walter Brueggemann’s The Prophetic Imagination.


Footnotes:


[1] http://www.abc.net.au/rn/relig/spirit/stories/s1495293.htm

[2] Segundo Galilea, Following Jesus, NY: Orbis Press, 1984, 32.


Bibliography:


David Millikan has been frustrated by Archbishop Peter Jensen’s Boyer Lectures (SMH 23-25/12/05). He rejects Jensen’s assumption that “there is only one way to know… the archbishop has no understanding of general revelation.”

The Chosen Ones: The politics of salvation in the Anglican Church, by Chris McGillion, Allen & Unwin, 2005.

http://www.smh.com.au/news/national/the-dude-is-back/2005/12/22/1135032135729.html

Wikipedia articles on Peter Jensen, Sydney Anglicans

Ask your local evangelical Anglicans for the free promotional flyer, how organise an afternoon or evening discussion group. MP3 files and PDF copies of the series are available on the Boyer website. An audio CD is also available through ABC Shops.

http://imaginingaustralia.blogs.com/imagining/2005/11/the_boyer_sermo.html

http://jmm.aaa.net.au/articles/9241.htm

Transcripts and downloads - http://www.abc.net.au/rn/boyers/default.htm

http://www.theage.com.au/news/general/does-jesus-have-a-future/2005/11/11/1131578238972.html# This is an edited extract from the first of his six 2005 Boyer Lectures, titled The Future of Jesus. Further details at abc.net.au/rn

http://jmm.aaa.net.au/articles/16246.htm

http://old.anglicanmedia.com.au/index.php/article/articleprint/74/-1/25/

~~

Rev. Dr. Rowland Croucher

http://jmm.aaa.net.au

January 23, 2006

Central Baptist Church, Sydney

One of the most interesting pastorates I've served was eighteen months as the Interim Pastor at Australia's first-established Baptist Church - Central Baptist Church in downtown Sydney. There's a bit in my story on the JMM website about our experiences there. Here's an email I received today from one of the then-young deacons at that time:

~~~

You mentioned CBC days....one of the most memorable aspects ( there were many at that time) was the thrust into reformatting/ refocusing the evening services. I cannot recall all the 4 particular rolling events but the "Electric Church" and the "Central Forum" are two which certainly stick in my mind.... probably because I had a role in working up some of the arrangements under your mentorship). These initiatives were so far ahead of their time... even today I sit in Church Planning meetings etc where people are only tossing around the possibility of such things as potential changes to make some of our church "services" relevant to today.

Maybe you recall two of the Forums ...which were major drawcards and got Sydney Morning Herald coverage etc..."The Aboriginal Question: Is Black Power the Answer?" Some of the attendees I
recall were Mum Shirl, Paul Coe, Neil Appo, Professor Wooton UNSW... and the "Little Red Schoolbook." Justice James Burchett was one of the presenters looking at it from the legal perspective....

Another key thing I recall from CBC days - and which for me was a key new learning experience, was the whole issue of "change management". The exponential pace of change at CBC was not without its risk. I observed from your approach not only to identify "change" as an issue which needed to be managed, but some strategies for managing such. And I believe the results were extremely successful. Over the years I have been involved in significant change management roles (at times even having the position title of "Transition Manager") and have attended post graduate workshops/courses specifically on the topic... but the exposure at CBC by observing/following you on the job as it were was my first and defining moment. I will always be grateful for the time you spent with us (deacons, ministry leaders, etc ) in taking the time to do what a leader is supposed to do.... and this is particularly relevant to change management... in fact that's what leaders are really involved in.

~~~

When I get a bit of time I'll fill out more details of this story.

Shalom!

Rowland Croucher

Enriching our Marriage

We do ourselves a big favour by loving our spouse/partner

The most important modeling we do for our children is to love their parent/ our partner

Marriage is hard work and doesn't become more fulfilling by accident or through the passing of time alone.

The basic idea of this inventory is that each of us goes away to a quiet place, and spends at least 24 hours thinking about the issues. These cover the basics, but there may be more...

Some of headings deliberately overlap: as in all surveys, that helps us cover the most important 'bases'

Then, go away for a long evening meal together, or a weekend, and listen carefully to each other's responses...

All the best: I'm cheering for you!

~~~

1. When we first met, and early in our romance, I was especially attracted by your....

2. Over the years, the qualities I have most appreciated in you are....

3. I love it when you....

4. The happiest time/s in our marriage have been....

5. The hardest times in our marriage for me have been....

6. Some of the 'triggers' which have made those times difficult have included....

7. In our communication, let's work on.... When we argue I feel that...

8. Our financial arrangements are O.K. in these areas.... but we may need to work on ....

9. Our sexual life is OK when.... but let's work a bit harder on....

10. In terms of parenting, I reckon when we look back we'll be grateful for.... but will also be sorry about....

11. When we make decisions I feel OK about.... But I'd be happier if ....

12. Each partner needs some freedom to pursue their own recreation/interests/ friends/personal
and professional development... Are the time/s and contexts for these OK for each of us? I feel that couple-time, individual time and family time can be better balanced if...

13. What kind of marriage enrichment-time should we budget for? What should we do together?

14. My goal and hope for the next year, and the next five years for us is... To build a foundation for this we need to...

15. I believe that in our relationship we have the following strengths to build upon...

Extra material...

Shalom! Rowland Croucher

GLOBAL STATEMENTS ABOUT MARRIAGE

1. Every marriage needs regular special times for do-it-yourselves marriage enrichment, and perhaps a 'marriage check-up' with another person/couple every few years at least

2. Each of us needs empowering friendships outside our marriage

3. Each of us needs empowering relationships in our vocational situations (but we don't always have our preferred needs met, of course)

4. Life for the vast majority of people has not been served up as we would have wished in many or most respects. A good life is all about accepting what can't be changed; courage to change what can be changed; and having the gift of wisdom to distinguish one from the other...

5. When it's tough-going, let us examine thoroughly all the options and work honestly through all the issues before even thinking about running away...

6. Every person needs a nurturing mother (and father) during childhood, and a nurturing father (and mother) during early adolescence. If those are not our experiences, there will be a void in our lives which we may fill with some sort of addiction (romantic/sexual, workaholism, pornography, gambling, substance abuse etc.)

7. Under-fathered males tend to have wrong attitudes to women - seeking unhealthy relationships with women-as-nurturers, or reacting with fear to strong women who may shame them, or treating women sometimes as objects for sexual (or imaginative) gratification

8. Sex with your partner should be playful, rather than simply 'goal/orgasm oriented'

9. When there are Big Problems (or even if there aren't), it's very wise to 'live in the now', in day-tight compartments

10. Gratefulness is the key to happiness

(Summary of random ideas put together with a client-couple)

Rowland Croucher

When Life Tumbles In What Then?

A sermon by Rowland Croucher at South Yarra Community Baptist Church

Third Sunday in Advent - December 11th, 2005

Lectionary Readings: Isaiah 61:1-4, 8-11, Psalm 126, 1 Thessalonians 5:16-24, John 1:6-8, 19-28.

~~~


Life will come crashing in on each of us some time. And different people will have different reactions...

The other day a hairdresser I hadn't met previously asked what I did? My usual response is 'I'm a counsellor.' 'So am I,' she said. Of course: most hairdressers and many taxi-drivers are 'counsellors'. 'So what's been an interesting case?' I asked. She said she was working in a suburb not far from here, and an elderly 'regular' came in on a different day than usual. Why did she change her day? Well, her husband was dead at home, dead in bed, he'd died during the night. 'Have you contacted anybody?' the hairdresser-counsellor asked. 'Oh no,' the lady replied, 'I had to have my hair done first!'

Last week I had a birthday (I forget how many I've had :-) and later that night Jan and I and two of our daughters were playing Rummycub. Our son, quite a brilliant poet and philosopher, who loves to 'stir' us Christians at every opportunity came over from next door where he lives with his family and asked: 'If you knew the end of the world was about to happen would you continue to play this stupid game?’ 'Yes,' we all responded. (Martin Luther when asked a similar question said he'd plant a tree)...

Three of the greatest sermons in the English language in the 20th century focussed on this question. Arthur John Gossip tragically lost his wife when they were in their middle years, and the following Sunday he stood in the pulpit to preach. His first sentence: ‘When Life Tumbles In, What Then?’ Gossip took as his text Jeremiah 12:5: 'So, Jeremiah, if you're worn out in this footrace with men, what makes you think you can race against horses? And if you can't keep your wits during times of calm, what's going to happen when troubles break loose like the Jordan in flood?' Gossip preached: 'I don't think you need to be afraid of life. Our hearts are very frail, and there are places where the road is very steep and very lonely, but we have a wonderful God. And, as Paul puts it, "What can separate us from his love? Not death," he writes immediately. No, not death, for standing in the roaring of the Jordan, cold with its dreadful chill and very conscious of the terror of its rushing, I, too, like Hopeful in Pilgrim's Progress, can call back to you who one day in your turn will have to cross it, "Be of good cheer, my brother, my sister, for I feel the bottom and it is sound."’ Gossip had reached the bottom of who he was in his grief. But at the bottom, he reached the core of all that he believed: 'You people in the sunshine *may* believe the faith, but we in the shadows *must* believe it. We have nothing else!'

John Claypool, a brilliant Southern Baptist pastor and preacher who became an Episcopalian priest, preached four sermons from the Book of Job while his nine-year-old daughter, their only daughter, was dying of leukemia. In the final sermon he said: 'God reminded Job that the things he had become so indignant about losing actually did not belong to him in the first place. They were gifts - gifts beyond his deserving, graciously given him by Another... To be angry because a gift has been taken away is to miss the whole point of life. That we ever have the things we cherish is more than we deserve. Gratitude and humility rather than resentment should characterize our handling of the objects of life.' In Tracks of a Fellow Struggler he tells how he came to thank God for the *nine years!!!* he and his family had enjoyed the company of their gorgeous little girl, Laura Lue.

The third powerful sermon on this theme was preached on Sunday 23 January, 1983, by the senior pastor of Riverside Church, New York, the Reverend Dr. William Sloane Coffin. The sermon began: 'As almost all of you know, a week ago last Monday night, driving in a terrible storm, my son Alexander - who to his friends was a real day-brightener, and to his family "fair as a star when only one is shining in the sky" - my twenty-four-year-old Alexander, who enjoyed beating his old man at every game and every race, beat his father to the grave...

'My consolation lies in knowing... that when the waves closed over Alex's car, God's heart was the first of all our hearts to break... And I know that when Alex beat me to the grave, the finish line was not Boston Harbor in the middle of the night. If a week ago last Monday a lamp went out, it was because, for him at least, the dawn had come. So I shall seek - so let us all seek - consolation in that love which never dies, and find peace in the dazzling grace that always is.'

If you listened carefully to those stories, there were *differing* but complementary responses to the reality or prospect of life tumbling in on us: self-respect, living in the ‘now’, faith in a good God, gratitude and humility, and an assurance of the tender love of God.

~~

It's Advent in the Christian year, and that's what Advent is all about. It's about the hopes and fears of all the years, the triumphs and tragedies of all the years, the joys and griefs of all the years and in all of our lives... coming into a healing/salvific focus in the person of God's Messiah. The great classical Advent images are of darkness giving way to light, grief to faith or even joy, the barrenness of a desert to the beauty of paradise – paradise restored, longing to hope and the arrival of God’s salvation – especially in the advent of the Messiah, Jesus our Lord, then and now.

Our readings today are full of these themes.

The prophetic text in Isaiah 61, as you know, was applied by Jesus in the Nazareth synagogue to himself: ‘Today this scripture passage is fulfilled in your hearing’ (Luke 4:21). At the beginning of his messianic ministry he offers this brilliant summary of what he came to do, and what he commands us to do (John 20:21). Last time preaching here I suggested that Jesus’ mission and therefore our mission is three-fold, in every context: justice: confronting the ‘powers’; mercy: addressing people’s pain; and faith: the ultimate belief that the universe is friendly, that God can be trusted.

And it’s all here in our Isaiah text:

* faith that the Lord God has actually come into our situations of misery and pain and grief; bringing

* justice for the oppressed, for captives; the Jubilee ‘good news’ that those who’ve been sold into slavery through war or debt can legally be freed, those who’ve had their lands expropriated can have them back; a gift of hope that the future is as secure as God’s promises; that a covenant of justice will prevail between God and God’s people; and

* mercy – God comes with tenderness to bind up the broken-hearted… comfort those who mourn, giving joy to God’s people like that of a bride on her wedding-day…

By the way, let me lift some words out of our epistle at this point: ‘Do not despise the words of prophets, but test everything; hold fast to what is good; abstain from every form of evil’ (1 Thessalonians 5:20-22). Prophets are ‘seers’: they see beyond the obvious and the tangible to what is ‘really real’. So in a rationalistic post-enlightenment culture majoring on science and logic we’re a little wary of prophets. But in the Judeo-Christian faith prophets have a central role. The New Testament churches could name their prophets (see Acts 13:1-2). True prophets do two things basically: they comfort the disturbed and they disturb the comfortable: that is, they marry the disturbing word of justice or judgment to the tender pastoral word of love. In Isaiah we hear the prophet proclaiming healing for the wounded and the oppressed, and also ‘the day of vengeance of our God’ (a phrase which Jesus omitted, interestingly, from his mandate, and this was part of what would have scandalized his conservative Jewish countrymen!). It’s a pity our churches can’t train, and name, and accredit, their prophets…

Our Psalm (126) is a grand celebration: a paean of praise to God for doing these ‘great things’… for bringing God’s people back to Zion… it was like a dream; they laughed with ecstatic joy; like those who sow their seeds with toil and weeping and fear, but later bring in a bountiful harvest, they carry the sheaves home ‘with shouts of joy…’

John chapter one tells part of the story of John the Baptist, and the metaphor here is of light coming into the world, and baptism signifying the gift of new life, a new way of living.

The epistle reading is from the earliest written manuscript to become part of our New Testament, and Paul encourages us there to rejoice always, be always prayerful, live lives of gratefulness, and he sums it all up in a classical blessing: ‘May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of the Lord Jesus Christ.’ Another great Advent theme is of course ‘Christ will come again’. When I was a teenager I read over 100 books on the second coming: I probably knew more about the parousia than the apostles did! (The important questions about the proton – the creation of the world and the universe – and the eschaton – how God will wind it all up, are not ‘How? and ‘When?’, but ‘Who?’ and ‘Why?’).

Well, what would Paul know about life ‘tumbling in’? The disasters he lists in 2 Corinthians 11 cover it all: this great missionary seemed to live at the edge of life and death all the time - often without food, warmth or clothing, he suffered countless floggings, was stoned, left for dead, shipwrecked three times, a day and a night adrift at sea… you name it. His way of coping? Well, the basic secret is his ‘union with Christ’, and his expectation of Christ’s coming – either in the parousia or in his own dying. That’s Advent!

And now back to our main Advent question: when life tumbles in, what then? Well, we survive by affirming who we are in the midst of the storm. Paul Tillich, in The Courage to Be writes: the 'ultimate courage is to affirm our being against all the threats of nonbeing.' It’s a reality we face every day. The forces of non-being confront us saying, 'You are nobody - you don't have a right to exist.' To affirm who you are as a child of God is the greatest power we have to resist such threats.

There is a story about a Zen priest in China when the warlords were plundering villages early in the 20th century. When his village heard that the warlord was headed toward them, all of the people fled to the hills - except one priest. When the warlord arrived, he inquired if anyone was left in the village. The answer was, 'Only the priest in the temple.' The warlord commanded, 'Bring him to me.' When the priest was brought into his presence, the warlord drew his sword and cried, 'Do you know who I am? I am he who can run you through with this sword and never bat an eye.' The Zen priest replied, 'Do you know who I am? I am he who can be run through with your sword and never bat an eye.' I wish I had that kind of courageous assurance to face up to the threats in my life, don't you?

But Advent is mostly about who God is and what God wants to do in our world and in our lives. Ignatius Loyola founded the Society of Jesus, the Jesuits. It was his life-work, the fulfilment of a consuming ambition. He was once asked how he'd feel if the Pope suppressed the Society. 'A quarter of an hour of prayer', he replied, 'and I would think no more of it'.

How does someone get to be like that?

And so when life tumbles in on us, what is the ‘Advent secret’? Actually, we’ve noted several, and I’d like to close with a prophetic Advent prayer.

Somewhere in this prayer each of us is included:

Come, come, long-expected Jesus. To those who have too low a view of who they are, come Lord Jesus. To those in the valley of the shadow of death or despair, come Lord Jesus. To those who have nothing much to be happy about, for whom life is too hard, come Lord Jesus. To those for whom the griefs of yesterday or the fear of tomorrow is just too much, come Lord Jesus. To those of us who care too little or care too much, come Lord Jesus. To those who are living out the consequences of bad choices made by them or for them by others, come Lord Jesus. To parents of difficult or sick or wayward children, or to those who have been abused, or to those who are single and would like to find a partner, or who wish they didn’t have the partner they’ve got, come Lord Jesus. To those for whom work is hard to find or hard to enjoy, come Lord Jesus. To those who long for better bodily and mental and spiritual health, come Lord Jesus. To those who have lost their joy, come Lord Jesus. To each of us here, and to those absent today, in the real situations of our lives, come Lord Jesus with your healing touch. Amen.

Rowland Croucher

ACCEPTING DIVERSITY

Snoopy was typing a manuscript, up on his kennel. Charlie Brown: 'What are you doing Snoopy?' Snoopy: 'Writing a book about theology.' Charlie Brown: 'Good grief. What's its title?' Snoopy (thoughtfully): 'Have You Ever Considered You Might Be Wrong?'

This points up a central Christian dictum: God's truth is very much bigger than our little systems.

Our Lord often made the point that God's fathering extended to all people everywhere. He bluntly targeted the narrow nationalism of his own people, particularly in stories like the Good Samaritan. Here the 'baddie' is a hero. It's a wonderful parable underlining the necessity to love God through loving your neighbour - and one's neighbour is the person who needs help, whoever he or she may be. But note that love of neighbour is more than seeking their conversion, then adding a few acts of mercy to others in 'our group'. Jesus' other summary statements about the meaning of religion and life in Matthew 23:23 and Luke 11:42 involve justice too: attempting to right the wrongs my neighbour suffers.

'Ethnocentrism' is the glorification of my group. What often happens in practice is a kind of spiritual apartheid: I'll do my thing and you do yours - over there. Territoriality ('my place - keep out!') replaces hospitality ('my place - you're welcome!'). I like Paul's commendation in Philippians 2:19-21 of Timothy 'who really cares' when everyone else was concerned with their own affairs.

Sometimes our non-acceptance of others' uniqueness has jealousy or feelings of inferiority at its root. You have probably heard the little doggerel, 'I hate the guys/ that criticise/ and minimise/ the other guys/ whose enterprise/ has made them rise/ above the guys/ that criticise/ and minimise...'

In our global village we cannot avoid relating to 'different others'. Indeed, marriage is all about two different people forming a unity in spite of their differences. Those differences can of course be irritating - for example when a 'lark' marries an 'owl' (but the Creator made both to adorn his creation).

Even within yourself there are diverse personalities. If you are a 'right brain' person, why not develop an interest in 'left brain' thinking?

The Lord reveals different aspects of divine truth to different branches of the church. What a pity, then, to make our part of the truth the whole truth. Martin Buber had the right idea when he said that the truth is not so much in human beings as between them. An author dedicated his book to 'Stephen... who agrees with me in nothing, but is my friend in everything.' Just as an orchestra needs every instrument, or a fruit salad is tastier with a great variety of fruits, so we are enriched through genuine fellowship with each other.

A Christian group matures when it recognises it may have something to learn from other groups. The essence of immaturity is not knowing that one doesn't know, and therefore being unteachable. No one denomination or church has a monopoly on the truth. How was God able to get along for 1500, 1600 or 1900 years without this or that church? Differences between denominations or congregations - or even within them - reflect the rich diversity and variety of the social, cultural and temperamental backgrounds from which those people come. But they also reflect the character of God whose grace is 'multi-coloured'.

If you belong to Christ and I belong to Christ, we belong to each other and we need each other. Nothing should divide us.

More...

Shalom!

Rowland Croucher

LIVING WITH AMBIGUITY

Sometimes I'm asked which articles I've written really reflect the core of my thinking? Here's one:

God is mystery. We can never encompass him in thoughts or words. When we talk about God we are trying to describe the divine from the point of view of the human, the eternal from the standpoint of the temporal, the infinite in finite terms, the absolute from the severely limited perspective of the relative. Rudolf Otto describes the sacred as 'mysterium tremendum et fascinans', the awe-inspiring mystery which fascinates us. We are tempted to hide from the fearful majesty of God, but also to gaze in wonder at his loveliness. We encounter mystery in the descriptions of the ways of God in the Bible, in the sacraments, liturgies and rites of the church, in nature, and in the events of history. Mystery pervades the whole of reality. Indeed true knowledge and freedom are not possible without an experience of mystery. In the languages of literature, art, music, we touch the hem of God's garment and feel a little tingle of power, but God will always remain incomprehensible. Mystery also surrounds the human creatures who are both made in the image of a mysterious God and who have, by their sinning, marred that image. Pascal says this doctrine of the fall offends us, but yet, without this mystery, the most incomprehensible of all, we are incomprehensible to ourselves. So Christianity, says Kierkegaard, is 'precisely the paradoxical'. (Paradox - from the Greek para and doxa, 'against opinion').

More...




Shalom!

Rowland Croucher

SYDNEY ANGLICANS

I have mixed feelings about Sydney Anglicans. They belong to the largest ‘evangelical’ Anglican diocese on the planet, and one of the two wealthiest.

When I served as a Staffworker/evangelist with the InterVarsity Fellowship (later The Australian Fellowship of Evangelical Students – AFES) for three years (1968-70) I often spoke at their churches and youth camps. I was impressed that over 20 of their churches saw at least 100 young people a week attending Bible Study groups – something you could not say about any other denomination in Australia at that time.

We’d been privileged to attend an Anglican church – St. Thomas’ Kingsgrove – for a whole year in 1963. It was led by an energetic and very gifted pastor-evangelist, Dudley Foord, who at the end of the year invited me to be his church’s youth leader. But I’d already determined to enter the Baptist Theological College in Sydney, and on a memorable day at Cronulla Beach when our two families were enjoying a picnic, I had to share that news with Dudley.

Dudley Foord was an excellent model of a conscientious Evangelical leader. Around that time he probably spoke to more University missions throughout Australia than anyone (see the references to his doing that in Timothy Dudley-Smith’s biography of John Stott), and there were many Bible study groups, neighbourhood evangelistic groups etc. operating from the church. Those neighbourhood groups encouraged church members to invite all their neighbours into a someone’s home, and Dudley or someone else would come and talk to them about the Christian faith, answer questions etc. The Sydney diocese’s statistics for this mode of evangelism were, if I recall correctly: on average 20 invitations would result in 14 individuals or couples saying they’ll come; 8 individuals/couples attended, and of these one would begin attending church and/or make a faith commitment. Not bad!

That’s the sort of evangelistic zeal which impressed me then, and does still. We used to say there were two ‘enemies’ within the Anglican fold - theological liberals who were (and are) too ‘wishy-washy’ and have no idea what Jesus and Paul meant by the ‘lostness’ of people without faith in God; and the ‘smells and bells’ Anglos who were ‘high church’ and whose sacramentalism bordered on the magical. Soon after these years charismatic Anglicans were a bit ‘off’ too.

That year with St. Thomas’s commenced my journey along ‘The Canterbury Trail’. I’m an ‘ordained’ Baptist clergyperson, but Jan’s and my church-of-choice on holidays etc. is usually Anglican. William Temple, Rowan Williams, John Stott and many other Anglican leaders – including two converts to Anglicanism, John Claypool and Matthew Fox - have had, and still have, an enormous influence on my thinking…

However, there’s been a sea-change in the flavour of Sydney evangelicalism since those days: it has become deeply influenced by a harder ‘Reformed’ theology, fueled from St. Matthias’ Paddington, and this has become pervasive among AFES groups and students at their seminary, Moore College.

Sydney Diocese's unique brand of evangelicalism probably goes back to T C Hammond, but the two 'godfathers' were undoubtedly Dr. Broughton Knox (principal of Moore for many years) and Director of Evangelism John Chapman - together with the Jensen brothers (Archbishop Peter, and Dean of the Sydney Cathedral Philip), Dudley Foord, Paul Barnett et. al. In 1984 I wrote a little book - Recent Trends Among Evangelicals - which David Penman, the Archbishop of Melbourne - a much broader evangelical – liked, wrote the Foreword, and launched. At one stage it was made required reading for AFES staff for them to study (and refute :-)

I've had the privilege of speaking to about 20 Anglican diocesan/ clergy conferences around Oz, three of them (Armidale, Canberra-Goulburn, Tasmania) twice - from Perth/Sunbury in the West to North Queensland. They included clergy of all theological and ecclesiological persuasions. One experience - in two parts - stands out in terms of evangelicals. I was twice invited to speak to the clergy conference of the purest 'evangelical' diocese - Armidale: they were/are (?) all Evangelicals, with the exception of the broader-church Tamworth. At the first of these, about 15 years ago, a little group of young recently-graduated Moore College boys sat in a huddle at the back of the room muttering to each other and flipping through their Bibles - to the annoyance of everyone, including the good bishop. I ignored them then, but ten years later when I was again their speaker, after a quiet word to the bishop, I reminded the group of the previous experience, and wondered if any of those people were still around, and would they like to share their subsequent journey with me privately? Two or three did, and actually apologized for their previous 'know-it-all' attitude. It's nice how life-experience often rubs the arrogant edges of us eh?

So what’s the problem? Put at its simplest, it’s Pharisaism – the doctrinaire and arrogant ‘We have nothing to learn from anyone else’ rejection of diversity within the broader Church. This brand of evangelicalism is easily spotted: their mantra is an incessant ‘The Bible says!’, there’s a lack of commitment to radical social justice, an emphasis on ‘receiving the Lord Jesus Christ – they like to use the full name of our Lord – as your personal Saviour’, diligence in Bible Study (thousands attend the Katoomba conferences), affirmation of ‘male headship’, abhorrence of the theology of Bishop John Spong, and a commitment to (their brand of) ‘evangelism’.

Now not every Sydney Anglican fits this narrow stereotype. I would exclude two friends, among others – (ex-Archbishop) Harry Goodhew and my fellow-Lausanne-traveler Bishop John Reid. And of course the three interesting churches – the Anglo-Catholic Christ Church St. Laurence, and more liberal St. James’ King Street and St.John's (?)Darlinghurst-Kings Cross which do not fit the mould.

And whilst a narrow evangelicalism eschews social justice, there’s still a significant emphasis on social welfare. I once spoke to the annual conference of their welfare arm (I’ve forgotten its name - the predecessor to Anglicare) at the Sydney Town Hall. Churches’ representatives sat at tables for dinner in the lower Town Hall with banners, and at the rally upstairs it was proudly mentioned that only seven parishes (I think) were not represented. The archbishop (Don Robinson) and the bishops sat behind me as I spoke on a biblical (!) view of mission – which must include justice, mercy and calling people to faith, ie. evangelism: ‘in that order’, I said, ‘cos that’s the order of Micah (6:8) and Jesus (Matthew 23:23). The archbishop was underwhelmed: I got the briefest letter – two-lines - of thanks from him I can ever remember receiving from anyone!

(Interesting: I had a Sydney-Anglican-type student in a graduate class recently, who in an assignment tried to impress me by talking about ‘justice, mercy and truth’. These Evangelicals are Very Big On Truth.)

Oh, that’ll do. I’ll post this on to some Usenet newsgroups and will certainly get a reaction. Best book to give to these people? I’ve bought Walter Brueggemann’s The Prophetic Imagination for a few (and never once got a response to indicate they’d read it). Although John Stott is viewed as ‘suss’ by the most rigorous, his two-volume biography (Dudley-Smith) and Issues Facing Christians Today is likely to open a few windows. I still have some copies of Recent Trends Among Evangelicals if anyone wants one (email me).

See what happens when we separate what God has put together? When we over-emphasize any of the four ‘canons of authority’ (Bible, reason, experience, tradition) we’ll become theologically lopsided; as will also happen if we don’t give equal weight to all three of the dimensions of every God-honouring relationship in the universe – justice, mercy, faith.

Rowland Croucher
November 2005

50 SPIRITUAL CLASSICS - QUOTES

When I read (as distinct from skimming) a book I put a line in the margin against anything which grabs my attention - and a double line for ideas which I must ponder again and again.

Here are my double-lined markings in Tom Butler-Brown's 50 Spiritual Classics.

But first, a disclaimer: I'm impressed with St. Paul's market-place dialogue with Stoic and Epicurean philosophers in Athens (Acts 17): although he disagreed with many of their presuppositions he was willing to quote their poets when he agreed with them. I believe strongly that our Christian apologetic should follow a similar pattern. On this point I diverge from the stance of most of my fundamentalist friends, who somehow feel contaminated if they read or think about something alien to their conservative understanding of the Christian faith. If we are in dialogue with folks from a postmodern/ new age/ secular / whatever culture we ought to be familiar with what they're reading/thinking, and give credit to whatever wisdom we find, without necessarily agreeing with all they believe. Richard Rohr quotes Aquinas with approval: 'He does not ask where it came from, but if it is true: "If it is true, it is of the Holy Spirit".’ Jesus said 'Whoever is not against us is for us' (Mark 9:40). And remember Gamaliel's wisdom: 'If it is of God, you will not be able to overthrow them - in that case you may even be found fighting against God' (Acts 5:30).

For some comments on the book in general, see http://jmm.aaa.net.au/articles/16306.htm

~~~

* In 'The Way of the Peaceful Warrior', the Dan character makes a great discovery: 'There are no ordinary moments!'

* There is a Persian proverb: 'Seek truth in meditation, not in moldy books. Look at the sky to find the moon, not in the pond'

* Asad [a convert from Judaism to Islam!] was not blind to the intellectual and material decay in many Muslim societies, which had led them to become scientific and economic backwaters

* If we could see that the nature of the universe is love, and that we are all part of an undying conscious life-force, we can no longer experience fear or doubt (Bucke)

* Physics and spirituality are two sides of the same coin (The Tao of Physics)

* The old man tells him (Castaneda) to constantly be aware of death lurking behind him. If he has this awareness, he will live differently

* Blessed is the one expecting nothing, for that one shall enjoy everything (G K Chesterton)

* The straight tree is the first to be chopped down; the well of sweet water is the first to run dry (the Grand Duke Jen to Confucius)

* Chuang Tzu's idea of the perfect person is someone who does not try to be their own source of light for the world: they act as a clean channel of that light whenever and wherever it is appropriate for it to shine

* Agrippinus is said to have remarked: 'I am not a hindrance to myself'

* [Gurdjieff] told his son to cultivate a space within his mind that was always free, and to develop an attitude of indifference to everything that normally disgusts or repels others

* Just by existing we have a debt to repay, and we do so by being fully alive in each moment, not worried about past or future (Hammarskjold)

* Things perish within time; time itself does not change. We should not speak of the flow or passage of time but of the flow or passage of space through time... Jews celebrate the Sabbath on a Saturday, Christians on a Sunday, and Muslims make Friday special, which suggests a basic human need to regain a still mind on a regular basis, to have time for meditation or contemplation even as the world continues to rush on (Heschel)

* Aldous Huxley died in 1963, on the same day as C. S. Lewis and President John F. Kennedy

* Jung: 'collective unconscious' - a larger human mind of which every individual is a part; 'synchronicity' - the occurrence of seemingly meaningful coincidences that go beyond the realms of normal probability

* Malcolm X's father was brutally murdered by the Black Legion, a white supremacist group

* 'Strive to see supernal light, for I have brought you into a vast ocean. Be careful! Strive to see, yet escape drowning' (Isaac of Akkor)

* Neither is there a hell in which people suffer interminably. Instead, some souls who have done bad things in life are separated from the main spirit world for a time of solitary reflection (Michael Newton)

* Loosen up, and see what is special in ordinariness (John O'Donohue)

* Offer a donkey a salad, and he will ask you what kind of thistle it is (Sufi teacher Abdull-Azziz)

* Angels understand eternity to mean an infinite state, not an infinite time (Swedenborg)

* Prayer is not for getting things, but for drawing closer to God and his will... Pray, even when you don't think it is effective... There is a time for penance, and a time for partridge (Teresa of Avila)

* The poverty of the West is not only a poverty of loneliness, but also of spirituality (Mother Teresa)

* We are addicted to thinking. By getting us to think all the time the ego gives us a sense of identity. Yet continual thinking prevents us from simply enjoying the moment... When we are in love, the other person makes us feel whole, but the downside is a growing addictiveness to this individual and the horror of any possibility of losing them (Eckhart Tolle)

* For thousands of years people have disbelieved the promises of God for the most extraordinary reason: they were too good to be true (Neale Donald Walsch)

* God specializes in giving people a fresh start (Rick Warren)

* The soul's natural inclination to love beauty is the trap God most frequently uses in order to win it and open it to the breath from on high (Simone Weil)

* The 'transpersonal' is an awareness of the universe unclouded by the ego or the normal self... Human development is a successive decrease in egocentrism (a world in which each mindset turns on the other to win) (Ken Wilber)

* He is a fool that cannot conceal his wisdom (Yogananda)

* If we are to achieve authentic power, aligning our personality with our soul must be the main concern of our life... To someone ruled by their five senses, intuitions are not really considered 'knowledge' and so are disregarded, treated as curiosities... For intuitions to be received, we have to clear our mind of mental toxins in the form of unexpressed emotions: only through the emotions can you encounter the force-field of your own soul... We chase fame, money, and position because we feel a lack of power inside, but without soul knowledge real power will always elude us (Gary Zukav)

Rowland Croucher

November 2005

Tom Butler-Bowdon, 50 Spiritual Classics (2005)