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by George Bailey.

‘It [love] bears all things, believes all things, hopes all things, endures all things.’ 1 Corinthians 13:7 (NRSV)

This verse has been in my reflections recently – the lectionary reading for 2^nd February, so also in our weekly Bible study, and featured at several weddings and funerals this month. The key questions I have are whether love has any limits, and how do we read this responsibly in the midst of unbearable suffering?

The first issue is to consider how it is best to translate this verse into English. The NRSV translation above is close to the Greek text and follows the King James Version – ‘all things’ (panta) is repeated four times. Anthony Thistleton raises concerns with this, which I have found to resonate with people’s reactions: how can love have no limits? how can that work in reality? As Thistleton puts it, bearing and believing all things, ‘appears to support Marx’s notion of Christianity as the opium of the people, or Nietzsche’s concept of Christianity as “servile mediocrity,” […]’ or to form a basis for Freud to see Christian faith as ‘a projection derived from inner conflicts resolved by wishful thinking which “believes all things” in order to “endure all things.”’[1] Thistleton proposes an alternative translation to guard against these possible misunderstandings:

‘It never tires of support, never loses faith, never exhausts hope, never gives up.’[2]

This moves away from the Greek, changing the ‘all things’ to a double negative, and altering the way the verbs work, especially requiring an interpretation to render ‘bears’ and ‘endures’. The NIV offers a compromise between these two options:

‘It always protects, always trusts, always hopes, always perseveres.’

This also requires an interpretation to render ‘bears all things,’ but does not need to use double negatives, and avoids the problems with ‘all things’ – so making it easier to maintain that there are some things which love should not endure or believe, but it can though continue always to protect people and retain trust.[3]

All these translation considerations assume that the love here concerns the relationship between Christians and other people (i.e. from individuals to global issues). This is a common way to interpret verses 4-6, which describe the activity of love. Paul is implicitly listing negative ways that the Corinthian church people were behaving towards each other, and offering the opposite as a vision for community life. Given his arguments elsewhere, he is probably also implicitly offering his own behaviour towards them as a model of love in action. Both these perspectives feature in the way I sometimes use these verses in weddings and funerals, to encourage and celebrate the cultivation of a loving character.

However, there is a third way to interpret verse 4-7 – as a description of the love of God revealed in Jesus Christ. It makes sense to read these verses, replacing the word ‘love’ with ‘Jesus.’ This helps with the pastoral problem of positing such an idealised vision of Christian lifestyle, one which no human can fully exemplify… except that is for Jesus. Karl Barth proposes this; though he does follow the simpler reading for verses 4-6 as encouraging a Christian character, he especially focuses his interpretation of verse 7 in a more Christological way:

‘At this point we catch an unmistakable glimpse of the pattern of Christian existence. And this pattern, the royal man Jesus, is not only the pattern but also the living Head of His community and all its members, in whose life and therefore in whose victory they may participate as such, not just passively but actively, as active subjects. When they love, they become and are this. When they love, they withstand the whole world of hostile forces and defeat it. If in all activities wrought by the Spirit Christians are in undecided conflict with this world, when they love this world is already under and behind them.’[4]

Some situations are extremely challenging to human endurance, and threaten the possibility of maintaining human hope and faith. It is here, Barth seems to be saying, that the persistence of love is not a burden to carried by humans on their own, but it is an activity of Christ, and by the work of the Holy Sprit the community of Christ participates in Christ as love.

David Prior is inspired by Barth’s comments to subtitle his interpretation of verse 7 as ‘Love and apparent darkness in God.’[5] I think this is helpful and is pushing further towards the acknowledgement that there are situations which cause us to question whether God cares, or even if God is really there – we cry out to God in the darkness, ‘Why?!’ Human pain can find a voice in these verses, which should not ever be used to diminish the experience of those who struggle to endure suffering. Perhaps verse 7 is most appropriately interpreted first from a Christological perspective – it is precisely because there are things which we cannot bear and endure, and situations in which our faith and hope are lost, that we need the love of Christ, which is victorious even in death. Jesus Christ ‘bears all things, believes all things, hopes all things, endures all things,’ and this is where we place our faith and hope in unbearable situations.

Paul ends the passage ‘faith, hope, and love abide, these three; and the greatest of these is love’ (v13) – in the resurrection life, our faith is different to how we experience it now, for we will be face to face with God; hope is different, for time is no more within God’s eternity; but love is the relationship between us and God, in Christ, by the work of the Holy Spirit. What we glimpse of that suffering love of Christ, with us and for us, when we face suffering now, will remain and be completely realised in our eternal relationship with God.

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[1] Anthony C. Thistleton, The First Epistle to the Corinthians: A Commentary on the Greek Text. The New International Greek Testament Commentary. Eerdmans’s; Paternoster Press, 2000. p1056-7.

[2] ibid., p1026.

[3] Other commentators are divided on this translation issue: e.g. Gordon Fee uses the NIV option (The First Epistle to the Corinthians, Revised Edition. Eerdmans’s, 2014. p522); both David Garland (1 Corinthians: Baker Exegetical Commentary on the New Testament. Baker Academic, 2003. p486) and Paul Gardner use the NRSV option, but Gardner in particular, also acknowledges that Thistleton’s concerns need to be considered whenever that version is interpreted (1 Corinthians: Zondervan Exegetical Commentary on the New Testament. Harper Collins, 2018. p574).

[4] Karl Barth, Church Dogmatics. Volume 4, part 2, The Doctrine of Reconciliation. (eds. G W Bromiley, Thomas F Torrance). T & T Clark, 1958. p835

[5] David Prior, The Message of 1 Corinthians: Life in the local church. IVP, 1993. p232.

by Michael Wakelin, Elaine Lindridge and Keith Albans.

³⁶He also told them a parable: ‘No one tears a piece from a new garment and sews it on an old garment; otherwise the new will be torn, and the piece from the new will not match the old. ³⁷And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and will be spilled, and the skins will be destroyed. ³⁸But new wine must be put into fresh wineskins. ³⁹And no one after drinking old wine desires new wine, but says, “The old is good.” ’
Luke 5: 36-39

Although many professed the centrality to the life of their church of mission, community engagement and social action, when the 2020 lockdown hit, the two most common concerns expressed were about provision of weekly services and the management of buildings! Perhaps two expressions of our Christian identity are more deep-seated than we realised!

But the Covid-19 lockdowns have changed us, making some feel less able and willing to participate in the ways, and to the extent, that they had before, while others have reassessed their faith and the contexts of its out-workings.

The Fresh Expressions initiative has been with us since the late 1990s and within Methodism it has morphed into the New Places for New People (NPNP) programme, in which the Mother House is involved.

Some expressions have become home for people with an orthodox faith while others have both reimagined faith and church. All tend to see the focus of their activities away from the confines of the inherited church as they seek to navigate a way in the post-Christian world.

In his parables in Luke 5 Jesus ponders the difficulties of old and new co-existing – things get torn and wine gets spilt. In 2 Corinthians 4, Paul also writes about things getting broken, but now it is precisely so the treasure can be seen, and while the outer reality atrophies, his assurance is that ‘our inner nature is being renewed day by day’ (2 Cor 4: 16). In John 3 Nicodemus struggled with the idea of being born again, but if we’re to be renewed day by day, then we need to be born again, again … and again! And if Nicodemus is still asking, ‘How can this be?’ maybe Jesus will still be saying ‘The wind blows wherever it pleases!’ (John 3: 8)

As models and ideas of church change, history suggests that all too often there comes a point where new and old part ways, badly and acrimoniously. In the post-pandemic world, finding ways of walking together whereby those with inherited models of faith and church feel at home in a reimagined church is a key task.

And for the remnant church, the challenge remains of finding ways of expressing the key messages of a loving and endlessly merciful creator God and a Saviour who brings good news to those on the margins of society. And if it can be a church which is seen to be serving those who are outside its walls, then the call to be salt and light might be lived out.

For reflection:

• How do you respond to the concept that we can be born again, again?

• In the post-pandemic world, what do you think should be the key defining features of a reimagined church?

• After all of your discussions and reflections, do you have an answer to the recurring questions, What role for a remnant church? and Who is the remnant?

This year’s SPECTRUM Conference, What role for the Remnant Church? was held at Swanwick in mid-May and was led by Michael Wakelin and Elaine Lindridge, two speakers who have both written publicly of their growing conviction that some long-held beliefs and practices of Christians and the churches are in urgent need of close scrutiny and critique. Articles are in the form of discussion papers based on their session notes, with editing by Keith Albans – we have shared them periodically on Theology Everywhere. Also see Time for a New Reformation , Reimagining Faith, What are trying to say to the world?, Should I stay or should I go? and Discipleship for the remnant church.

by Michael Wakelin.

Then the Lord answered Job out of the whirlwind:
‘Who is this that darkens counsel by words without knowledge?
Gird up your loins like a man,
I will question you, and you shall declare to me.
‘Where were you when I laid the foundation of the earth?
Tell me, if you have understanding.

Job 38: 1-4

The past five years have been some of the toughest since the war. The wrong people seem to hold sway in the world, the pandemic and cost of living crisis have sucked the confidence out of many of us, and we may wonder what God is doing! As Sydney Carter put it, ‘And God is up in heaven and never does a thing, with a million angels watching and they never move a wing’.

On the other hand, these words from Dr Who remind us that God’s time is not linear and human freewill enables terrible people to do terrible things. ‘People assume that time is a strict progression of cause to effect, but actually, from a non-linear, non-subjective viewpoint, it’s more like a big ball of wibbly-wobbly … timey-wimey … Stuff’.

This is the setting of our call to be disciples in a remnant Church. We are called to:

Spend time with Jesus

In the first chapter of John’s gospel two of the Baptist’s disciples respond to the invitation to ‘come and see’ where Jesus is staying and when they found out they ‘spent the rest of the day with him’ (John 1: 39). In all probability they will have said very little, but they will have listened.

Be expectant

Rowan Williams compares discipleship with bird-watching! Sitting still for hours and nothing happens, but the expectation that something will keeps the twitcher watching. Ann Lewin’s poem The Kingfisher makes the same point about prayer. God is always active, and signs of the kingdom are there, like dark matter – and discipleship requires attentiveness.

Be faithful in adversity

As disciples we are called to be faithful; whatever is happening – we are called to love our enemies not just when it is convenient to do so, we are called to trust in him not just when things are going well, we are called to be loving even when love seems to have abandoned us.

Have robust theology

I wonder why the rabbis included the book of Job in the canon. It has some unpleasant characters and a hero who suffers countless indignities.

As a philosophy, the Japanese art of Kintsugi treats breakage and repair as part of the history of an object, rather than something to disguise. We are described in the Bible as clay – not made of cast iron and burnished steel – we are designed to be fragile and being broken is part of life. But when we break it’s not a signal to give up or be thrown away, rather it’s time to get repaired and start again.

We are fixed by giving and receiving love – and our brokenness is then transformed into the rich and lovely human beings we are – scarred but so beautifully restored.

Take committed action

We are called to be observant and then to do something. The disciples were with Jesus but were so stupid they didn’t notice half the time what was required of them. It is easy to be the Levite, passing on the other side, and the Priest keeping his distance. There is a difference between noticing and seeing.

There are great examples of people making a response which leads to projects and change, far larger than the original vision. The City of Sanctuary project which Inderjit Bhogal began in Sheffield almost 20 years ago has now spawned over 120 cities of sanctuary as well as many other things.

Conclusion: God works with those who, like Mary, say ‘yes’. The gospels tell us of the bewildered and broken fishermen who chose faith and became the most potent force in religious history. Throughout the centuries Christian disciples who have said ‘yes’ have toppled governments and transformed societies fighting against seemingly hopeless odds to end oppression and bring about justice.

For reflection:

• Look at the words of Job 38. Do they offer any answer to Sydney Carter’s lament?

• What is your understanding of being a disciple? What do you need to do to change or improve your discipleship?

• How might we practise attentiveness to what God is doing?

This year’s SPECTRUM Conference, What role for the Remnant Church? was held at Swanwick in mid-May and was led by Michael Wakelin and Elaine Lindridge, two speakers who have both written publicly of their growing conviction that some long-held beliefs and practices of Christians and the churches are in urgent need of close scrutiny and critique. Articles are in the form of discussion papers based on their session notes, with editing by Keith Albans – we are sharing them periodically on Theology Everywhere. Also see Time for a New Reformation , Reimagining Faith, What are trying to say to the world? and Should I stay or should I go?

by Kerry Tankard.

I grew up as a white male teenager in the 1980s. Musically the early 80s charts were a mixed bag of blandness, drivel pop, middle of the road and adult orientated rock and popular new romanticism. The musical rebellion of 70s youth had dissipated, many of the bands gone or produced to the point of mediocrity. There were the undercurrents of emerging electronica, new-wave, goth, and anarcho-punk (for those of us interested), but these were not mainstream. In the mid 80s, Creation records and other independent labels would deliver something quite liberating for those of us who were disillusioned by the charts. Indie music labels fought to give us different expressions of music, bands emerged, and new movements stirred, my favourites inspired by the discovery of late 60s psychedelia and, crucially, the Velvet Underground. Our mentor, and prophet, was John Peel and his seemingly infinite catalogue of new music posted to him by labels and bands alike.

What the bands we were introduced to had in common was an imperfection exceeded by their intention to reframe guitar music. One home for such bands was Creation, founded by Alan McGee.[i] You may not know the label, or the man, but you will have been impinged by the label’s output during its latter success with some band called Oasis, whose average lyrics and musicality was far exceeded by their swagger, personalities, and Magee’s belief in them. For me, however, it was the bands that came before: The Jesus and Mary Chain, The House of Love, My Bloody Valentine, Ride and Slowdive, to name a few.

The Jesus and Mary Chain’s first single was created by 4 men whose musical ability was so limited the bassist only had 2 strings, as that was all he could manage to play; the drummer, Bobbie Gilespie, banged a snare and tenor drum; a painfully shy vocalist, Jim Ried, plied his lyrical beginnings; and lead guitarist William Reid, Jim’s brother, masked his shyness and lack of competency with an astounding amp destroying noise. William, when placed in front of an amp, created a noise that became legendary. In the studio, guitar noise overlayed guitar noise and when that was recorded several times, feedback was overlayed on the guitar noise. When William, disappointed by the early mix of their first single Upside Down, was let loose on the mixing desk he cranked the guitar and feedback channels up to max! All of this would sound horrific to sensitive ears, but to those hungry for a new sound this was joy manifest. It was a transcendent assault, and we were overjoyed.

What is the theological significance of all this musical rambling? It is in the simplicity of what was being offered. This was not a band of accomplished musicians, it was not production from which all imperfection had been eradicated, but an offering of four people’s souls and hopes, dreams and memories, passions and desires, failings and faults. It was their attempt to offer guitar music in a way that would disrupt the present and offer a revisioning of what was possible. It was the very real honesty and provocation of their recordings, their primal aural brutality, that was so incredible. It was unpalatable to the daytime Radio 1 audience, never mind its mature Radio 2 sister, but it made sense to those who were searching. Its hope, at the time, lay not in mass appeal but in faithful manifestation. In Church terms, it was John Wesley disrupting his communion into something new; it was Walter Brueggemann’s call on the Church to offer a counterimagination,[ii] and embrace, rather than domesticate, its oddness.

Don’t get me wrong, some/many of those indie bands, and labels, had an aspiration for global appreciation, while lacking the resources and popular accessibly to achieve it. They also had a subversive streak that was determined in the early days to put authenticity and art before bland acceptance. Creation enabled this, though seldom successfully. The great divide between the indies and the major labels was in the desire not always to be popular, or acceptable, but to be true to what they were doing and creating, and to where that creation came from.

In an age where it feels that people are searching for ways to make a church that works for the populus, I wonder if there is something to be said for a call to the minority world of the “indies”. This is not a call for the deconstruction of connexionalism, and a sinking into congregationalism, but it is a question about whether Methodism is better manifesting an 80s indie music mentality rather than a major label corporate blandness. It may not make us popular, or grant us mass appeal, but it could suggest a truthfulness and authenticity about who we are; a place where the offering is real, pure and flawed, but faithful, and hopefully graced by feedback!

For Reflection:

What is your experience of being different? Why did you feel different, was it important, and how was that affirmed, or not, by others?

What is better for the Church – to be popular and successful, or to be marginal and “indie”?

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[i] If you really want to know more, check out David Cavnagh’s, The Creation Records Story: My Magpie Eyes are Hungry For The Prize.

[ii] Cf. Walter Brueggemann, Disruptive Grace. This collection of essays explores the themes of Disruptive Grace, embracing the oddness of Christian worship, and our call to offer, explore, and practice a counterimagination.

by Elaine Lindridge.

Because of this many of his disciples turned back and no longer went about with him. So Jesus asked the twelve, ‘Do you also wish to go away?’ Simon Peter answered him, ‘Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.’ Jesus answered them, ‘Did I not choose you, the twelve? Yet one of you is a devil.’ He was speaking of Judas son of Simon Iscariot, for he, though one of the twelve, was going to betray him.

John 6: 66-71 (NRSV)

Ian Cron’s book Chasing Francis tells the fictional story of the Pastor of an American mega-church who lost his faith in God, the Bible and evangelical Christianity. After a breakdown, the church elders ask him to leave so he went to Italy to visit his uncle, a Franciscan priest. There, he was introduced to the revolutionary teachings of Saint Francis of Assisi and found an old, but new way of following Jesus that heals and inspires.

Echoing Francis’ approach of living out his faith in the way that felt right for him, Brian McLaren argues in his book that staying and leaving are not the only options: ‘I don’t have to choose between staying Christian compliantly or leaving Christianity defiantly. I can stay defiantly.’He goes on to say: ‘I can intentionally, consciously, resolutely refuse to leave … and with equal intention and resolution, I can refuse to comply with the status quo. I can occupy Christianity with a different way of being a Christian.’

This defiance need not be angry or judgemental, but it can be problematic for the Church. How can those who ‘remain defiantly’ live in community with those who are content with an inherited faith? It can be exhausting for everyone, and studies of Church leavers show that such exhaustion can be the reason many choose to depart.

The Methodist Conference statement in 2016 on living with contradictory convictions was designed to help conversations around same sex marriage, but the principles have wider application. They speak of engaging openly, honestly, prayerfully and graciously, treating each other with respect and dignity, recognising the sincerity of the faith of those who may see things differently, seeking to learn from one another as we travel together as fellow pilgrims and renouncing all language and behaviours that attempt to coerce others to change their views or beliefs.

We know that it does not always prove possible for everyone to remain within contrary convictions, and in leaving or staying it is worth pondering the question of who the remnant is. Some will say the remnant are those who remain faithful to orthodoxy as passed down from the Church Fathers, but what if the remnant are those who are doing the reimagining – the questioning? What if the remnant is made up with some who ‘remain defiantly.’ What if the remnant is made up of some of those who have left the inherited church but still long for community … and are finding ways to ‘be’ a faith community in other spaces?

For reflection:

How do you respond to Brian McLaren’s suggestion that ‘I can occupy Christianity with a different way of being a Christian’.

How do those who are not re-imagining faith view those who are? And vice versa? What role do both groups have in looking out for and supporting each other?

What can we learn from the exchange between Jesus and the disciples in John 6: 67-69? How might it play out today?

This year’s SPECTRUM Conference, What role for the Remnant Church? was held at Swanwick in mid-May and was led by Michael Wakelin and Elaine Lindridge, two speakers who have both written publicly of their growing conviction that some long-held beliefs and practices of Christians and the churches are in urgent need of close scrutiny and critique. Articles are in the form of discussion papers based on their session notes, with editing by Keith Albans – we are sharing them periodically on Theology Everywhere. Also see Time for a New Reformation , Reimagining Faith and What are trying to say to the world?

by Tim Baker.

What if God is home?

Not just in the sense that God provides a big spiritual home for all wandering souls…but also in the sense that God is at home. That this planet, the community, this house, this family that I call home is also, somehow, God’s home. Of course, God is sort of at home in all places at all times, but the last few weeks I haven’t been able to shake the notion and constant reminder that God is specifically at home, with us, here. 

This Christmas season I had the privilege of hosting a series of videos as part of the Methodist Church’s Hush the Noise campaign, as part of my role at Twelvebaskets. On the final video, Jasmine Devadson and Inderjit Bhogal were discussing that famous passage from the beginning of John’s gospel and Inderjit drew us to this one vital word: ‘dwell’. The word became flesh and dwelt, dwells, is dwelling amongst us. 

This word has continued to sit with me throughout the Christmas season, tickling and scratching away at me like a pine needle trapped in a festive jumper. God dwelling here. What I’m left, after all the scratching and as we head into what’s left of winter, spring and beyond, is this simple thought: what if God is at home?

Too often in Christian thought we paint pictures of God who is far away, God who is detached, God looking down on the chewed up tennis ball we call earth from some high celestial vantage point. Too often we paint Jesus’ incarnation, life, and ministry as a brief 33-year blip or anomaly in human history – that one bit of time where God cared, where God showed up, where God ‘visited’. But what if God wasn’t visiting at all – the divine was coming home. All things came into being through this ‘word’ and now, at Christmas, the word comes back to their own. And goes on and on doing so, over the course of human history, in every home and every heart. 

Prepare a space for the Christ, we say, each Advent, but let it not be as if we are expecting a royal visitor and we must wear our finery and talk with accents not our own. Rather, let it me a homecoming, a welcoming back, a recognition that this has been God’s world all along, and we are simply here to hold the space, to take care of the resources, and to hang up a welcome banner!

And let it not be confined to Christmas either. God is always home, and always homecoming – have you noticed?

There is a delicious word that comes from roots in the Welsh language – hiraeth, meaning homesickness for a home to which you cannot return, the nostalgia and yearning for the lost places of your past. Perhaps this is what climate grief is, for God as well as for us? The pain in the heart of God is a yearning for a world where the divine and the mortal can live together, dwell in community, be at home. 

by Catrin Harland-Davies.

Today is Epiphany. It’s the time of year when we remember the arrival of Magi from the East – professional theologians, albeit from a different religious tradition, who had come to visit the Christ-child.

When I’m asked for my job title, one of the many possible answers is ‘theological educator’. I tend not to say theologian, though I do see myself as training theologians. But then, I have always seen my task in ministry as helping to equip theologians, so perhaps my job title has always been ‘theological educator’. Because I don’t believe that ‘theologian’ is a job reserved for the ordained or for those with a formal qualification in theology. Every Christian is (or should be) a theologian. To be a theologian is simply to be someone who speaks about God. Surely it is the task of every Christian to think about God, to learn about God, and to speak about God. Whether that be speaking of God to one another within the church, or speaking of God as a means of sharing our faith, it is a privilege and a responsibility which belongs to us all, not just to a team of perceived specialists.

But speaking of God doesn’t mean learning a list of received or ‘correct’ doctrines. Yes, it’s a collective exercise, and the wisdom handed down through the church across 2000 years is a vital part of the picture. But one thing that we have learned in the world of professionalised, academic theology over the last couple of decades is that what we tend to think of as received doctrine comes from a very narrow pool. It is the product of thinking done mostly by university-educated white men in Europe and North America, building on the thinking done by men in Europe, the Middle East and North Africa a couple of millennia ago. That doesn’t make it necessarily wrong (though much of it is internally debated, of course), but neither is it complete. As a biblical theologian, I’ve recently learned a lot from those whose voices are (from a European perspective) relatively new to the theological conversation.

It was from Black, Womanist scholars that I learned to notice the character of Hagar in the story that I had previously thought of as belonging to Abraham and Sarah. From those used to noticing the voices of the marginalised and oppressed – indeed, to seeing themselves reflected in those characters – I learned to notice that this ill-used Egyptian slave girl, whose very name means ‘the Foreigner’, is the only character in the Hebrew Bible actually to name God.

It was from those whose cultures still have a strong tradition of oral storytelling that I learned a lot about how the stories of the Hebrew Bible may have been handed down from generation to generation, before ever they were committed to paper. From some of my students steeped in such cultures, I gained real insights into how the stories of Jesus may have been treasured and retold until they reached the Gospel writers, and how this might have shaped the form in which we receive them, including why we have such interesting versions of the same stories.

It was from looking at the stories which apparently held particular importance for enslaved Africans in North America and the Caribbean, those fighting against apartheid in South Africa, those resisting the evil of Nazism in 1930s and 40s Germany, or persecuted Christians in many parts of the world today, that I learned to see more fully the sheer power of God’s liberative acts. Come to that, it was a friend who comes from a marginalised community in South Asia who taught me to read more empathetically the sheer desperation in the cry for violence at the end of Psalm 137.

And from all these new (to me) insights, I realised something else – that I can bring my own insights to the collective task of theology. God invites us all to be theologians. God doesn’t invite us to be unthinking recipients of other people’s theology or biblical interpretation. Nor, of course, does absolutely anything go. Rather, we are invited to join a theological conversation, in which every insight is valued, and every insight is tested against other insights. That’s why, for me at least, Theology Everywhere is such a valuable resource. It enables me to think aloud (in a manner of speaking) and then to receive the wisdom and insight of other theologians, including those who wouldn’t think of themselves that way.

So please, let me know – what have you discovered about God recently? What insights, rational thoughts or crazy ideas can you bring to the conversation? Why not make it your New Year’s resolution to talk more about God – to be the theologian God calls you to be?

by John Howard.

Over forty years ago now, before candidating for the Methodist Ministry I studies Physics and Engineering. One of the most philosophically challenging of the concepts of Physics is the idea of ‘entropy.’ It’s often described as the measure of disorganisation. The second law of thermodynamics indicates that every process know to human kind increases entropy. While the entropy of a particular object can diminish the effect upon the total environment is always a net increase. In his book ‘Thermodynamis’ Prof. G.J. Van Wyler*[1] comments “The question that arises is how did the universe get into the state of reduced entropy in the first place, since all natural processes known to us tend to increase entropy? Are there processes unknown to us such as “continual creation,” which tend to decrease entropy?” (He adds “The author has found that the second law tends to increase his conviction that there is a creator who has the answer for the future destiny of man and the universe.”).

You may well be relieved to be assured that this article is not on ‘thermodynamics’ or ‘entropy,’ rather I would like to look at the question – “Is there a parallel law of political change – that every political movement increases the disorganisation of human society?”

I write this article in the closing days of 2024. The Syrian regime of Bashir Assad has fallen. Back in 2011, following the ‘Arab spring,’ the uprising of young people across much of the Arab world, seemed to herald a new age of politics in the Middle East. However the subsequent history has been one of conflict, chaos and increased disorganisation of the politics of the region. Other periods of history could be cited with similar effects, increasing the complexity, the disorganisation of the political world.

Mark 13 24 reads: “But in those days, after that suffering, the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken.”

These apocalyptic passages of the bible and the Book of Revelation in particular seem to describe a scene of physical and political chaos, disorganisation at its most extreme. Perhaps Revelation 18’s description of the fall of Babylon expresses this most clearly: “Fallen, fallen is Babylon the great! It has become a dwelling place of demons, a haunt of every foul spirit, a haunt of every foul bird, a haunt of every foul and hateful beast. For all of the nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth have grown rich from the power of her luxury.”

It feels like a testimony of despair. Is the inevitable fate of the world a spiral of decline towards the ultimate in disorganised chaos? All decaying at the directing of an inevitability like the law of increasing entropy? Such a case could be made.

Van Wylen though points towards the possibility of something that counters the ever increasing entropy – something to do with creation, and associates that with a creator holding the destiny of the universe.

Christian faith believes that this ‘creator’ is none other than the God of Love. Could it be that in the nature of the creator there is the one counter to the ever increasing chaos of the political world? We say that “Justice is the public face of love.” Is justice the counterbalance to chaos? Is the achieving of justice, true pure justice – an aspect of the nature of the divine – the antidote to the political chaos we see as we look around the world?

Surely the events of 7th October 2023 and the subsequent slaughter in Gaza, Lebanon, the West Bank and Syria illustrate the truth that violence only breeds more violence. This only increases the disorganisation, the political entropy of the world. Is there an antidote?

Jeremiah looks forward to one of the line of David “The days are surely coming , says the Lord, when I will raise up for David a righteous branch, and he shall reign as King and deal wisely, and execute justice and righteousness in the land.” (Jeremiah 23 5. NRSV).

Matthew quotes Isaiah identifying his prophecy as being fulfilled in Jesus “I will put my Spirit in him and he will proclaim justice to the gentiles.” – “He will not break a bruised reed or quench a smouldering wick until he brings justice to victory.” (Matthew 12, 18 & 20 NRSV).

In the midst of a world seeming to spiral down into an abyss of chaos and disorganisation I find this assurance of the integration of justice with Jesus as a comfort. I hear my Muslim and Christian friends say “God will not always allow this violence.” In the nature of God is perhaps the only antidote to the chaos of the world.

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[1] Thermodynamics, GJ Van Wyler Wiley Toppan publishers. 1959.

by Raj Patta.

The Methodist Church’s Advent and Christmas campaign for 2024, ‘Hush the noise: Join the love song this Christmas’ is based on the popular carol It came upon the midnight clear. Since Christmas generally is loud with so many expectations, one of the objectives is to hush the noise and listen to the love song that the angels sang some 2000 years ago. This hymn captures the meaning and relevance of Christmas across the generations, and has drawn me to reflect deeply on its significance.

To being with, is this hymn really a Christmas carol? Why do I ask this question? Well, this hymn finds its place in all the hymnals in Christmas section, and in Singing the Faith, this hymn is under the title ‘The incarnate Christ: Christmas.’ But, I notice that there is neither a mention of God nor the birth of Christ in this hymn. The only reference to the story of Christmas in this hymn is when the angels came to shepherds singing ‘peace on earth and good will to all people’. The theme of the angelic choir is interwoven into the writer’s context, and for that very reason it qualifies to be a Christmas carol. This is a peace song and a love song that the world today is sorely in need of.

When this hymn was translated into my native language Telugu, the translator (a Christian missionary who learnt Telugu) Bernard Lucas changed the first line to ‘the night the saviour was born.’ For Lucas, the hymn looked very secular and it was in order to make it more Christmassy he made this interpretative change – he ‘Christmasised’ the hymn into our local context. Ever since then it has been one of our favourite carols in Telugu.

The hymn was published on 29^th December 1849 in response to the Mexico-US war. Edmund Hamilton Sears’ public theology is best understood by seeing the angelic choir’s ‘peace on earth’ against the scrouge of war, which dominated his times and his public sphere. Sears explains his context with multiple phrases: a ‘weary world,’ ‘on sad and lowly plains,’ ‘a space of babel sounds,’ ‘woes of sin and strife,’ ‘the world has suffered long,’ ‘man at war with man,’ and ‘men of strife.’ On the one hand the context was dominated by war and on the other hand there was poverty and slavery and Sears found meaning in the angelic choir’s song of peace relevant to his context. I also reckon that after celebrating Christmas in 1849, Sears wanted to continue message into the rest of the year and into everyday life situations, for Christmas is relevant throughout the year not just on the Christmas day.

Sears shares the story of the angelic choir who bend near the earth to bring good tidings of great joy to all people and that the world is longing for peace. In stillness the suffering world is waiting to hear the angels sing that heavenly peace. The blessed angels’ song brings music in the midst of the cacophony of Babel sounds. Sears also explains that the reason that the world is not able to hear the angelic love song is because of ‘man at war with man’, and so invites us to ‘hush the noise’ to hear the angels sing. The best part for me in this hymn is the words of hope in the final verse, where the new heaven and new earth as foretold shall come owning the Prince of Peace as king, then the world will repeat the song which the angels now sing.

The God of It came upon the midnight clear is a God of peace and justice, sending angels to sing and strive for peace on earth, offering goodwill to all of creation. In our attempt to hush the noise, we are invited to repeat with the angels singing ‘peace on earth and goodwill to all God’s creation’ and strive towards peace in this world filled with wars, conflict, poverty, slavery, exclusion and hatred. And those that work as peace makers are the angels today, those carolling peace in action are the angels in our midst.

The God of It came upon the midnight clear also invites us to acknowledge that Christmas is not the birth anniversary of Jesus Christ, which we as Christians commemorate year after year, but Christmas is an opportunity to recognise that Jesus Christ is being born every day into our contexts offering hope, peace, joy and love. This hymn proclaims that Christmas is not just a thing of the past, but is an event in the present where God in Jesus is taking birth the rubbles and troubles of the world and more specifically in today’s contexts of poverty, exploitation and marginalisation. The story of Christmas is very radical, unsettling the very idea of God who reigns from the realms of transcendence. Instead, God came down to pitch God’s sanctuary among creation, being born as a poor baby, born in a manger as there is no place in the inn, and then having to flee as a child refugee. May we as church also be willing to pitch our tents among communities offering a place of sanctuary by sharing the love of Christ with people around us. This hymn offers a challenge to 21^st century Christians of to be bold and creative in singing the faith creatively and relevantly for our times in the public sphere. Sears responded to the story of Christmas by offering a song of peace for the world. What is our new song this Christmas in response to the signs of our times today?

by Sheryl Anderson.

The Times newspaper currently runs a series called News in Pictures. On Wednesday 27^th November 2024 it included a wonderful photograph[2] of the sunrise through the limestone arch of Durdle Door in Dorset. This iconic photographic shot is known as “through the keyhole” and, because of the angle of the sun, it is only possible to capture it on clear cloudless mornings between November and January. For me this picture was very timely as I was leading a pre-Advent ministerial retreat reflecting on the Advent Antiphons. 

The Advent Antiphons are a series of poems in Latin believed to have originated in Italy in or before the sixth century. In the Roman and Anglican Church they are sung at Vespers before and after the Magnificat between the 17^th and 23^rd December so there are 7 antiphons in total and each antiphon is based on a different title for Jesus taken from the Old Testament — titles like Emmanuel, Key of David, Dayspring, and Wisdom. Methodists come closest to them when we sing the hymn “O come, O come, Emmanuel.” This hymn gathers together these titles giving voice to the Israelites’ longing for the Messiah, as well as our own longing for Jesus to come — both at Christmas and into our own lives.

On Wednesday 27^th November we were reflecting on the fifth antiphon, O Oriens, often translated as ‘O Morning Star’ or ‘Dayspring’. In Luke 1:78 we read: “Because of the tender mercy of our God, the dawn from on high will break upon us,”[3] This is a translation of the Greek word  ἀνατολὴ [anatolé] which primarily refers to the act of rising, particularly in the context of celestial bodies like the sun. It is often used metaphorically to denote the east, (hence ‘the Orient’) as the direction of the sunrise or the dawn, symbolizing new beginnings or hope. But where does the notion of ‘Dayspring’ come from? What is ‘Dayspring’?

The poet Malcolm Guite has written a series of sonnets reflecting on the antiphons. In his book “Waiting on the Word”[4] Guite points out that the traditional poetical metaphor is to compare the span of our lives to the passage of the sun: the dawn equivalent to our birth and our old age the ‘sunset years’. However he suggests that although this may be chronologically accurate, spiritually the reverse is the case. Our lives begin in spiritual darkness, with our backs to God. In classical church architecture the font is traditionally placed by the door, which faces west. The symbolism is that we are baptised into Christ’s death and subsequently move eastwards, turning towards that rising, that beginning; turning towards God.

Guite explains that one of his sources for this notion is C S Lewis’s book “The Voyage of the Dawn Treader”. In classical literature there is an idea that at the end of life the ‘heroes’ undertake a magical journey to the blessed isles which are always located in the west. Lewis turns this on its head by suggesting the Dawn Treader journeys eastwards, towards sunrise.

For me, this is the best image I have for my understanding of growing older in life and in faith. In my own experience, and apparently in the experience of many of my contemporaries, my faith has become richer, more sophisticated, more wonder-ful, as I have got older. The longer I contemplate God and what God is like, the more I perceive that God is both more complex and simpler than I can describe. This image has also given me a creative, positive way to think about the inevitable prospect of my own death. If the Christian life is about transformation then a way of thinking about that is as a journey of continually turning around toward the source of light and life that is always flowing towards us. Thus Paul writes to the Romans, ‘Our salvation is nearer to us now than when we first believed’[5] and to the Corinthians, ‘Even though our outer nature is wasting away, our inner nature is being renewed day by day’[6].

It is no coincidence that the fifth antiphon, O Oriens, is sung on the 21^st December, the winter solstice, the shortest, darkest day of the year.
O Morning Star,^[7]
splendour of light eternal ^[8] and sun of righteousness:^[9]
Come and enlighten those who dwell in darkness and the shadow of death.^[10]

If you look at the picture of the sunlight streaming through Durdle Door you will notice in the foreground the reflection of the rising sun creating a path of light coming towards you across the water. This is the ‘Dayspring;’ a pattern of light on water that is warm, welcoming, life-giving; showing us the way home.

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[1] Wesley, Charles, Christ whose glory fills the skies, no 134 in Singing the Faith

[2] https://www.thetimes.com/article/5ebb23c2-284e-44e8-b79f-a50c95eb5186?shareToken=349197b2dc77d0748e3d4313b3eeea81

[3] NRSV updated edition

[4] Guite, Malcolm, Waiting on the Word, Canterbury Press, 2015. pp79-82

[5] Romans 13:11

[7] 2 Corinthians 4:16

[7] “the dawn from on high” (Lk 1:78)

[8] [Wisdom] is the brightness of eternal light” (Wisdom 7:26, Douay-Rheims, following the Vulgate)

[9] “the sun of righteousness shall rise” (Mal 4:2 (Hebrew 3:20))

[10] “to give light to those who sit in darkness and in the shadow of death” (Luke 1:79)

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