Why couldn't we drive it out?

The disciples' problem...has been a loss of the sense of dependence on Jesus unique exousia which had undergirded their earlier exorcistic success. They have become blasé and thought of themselves as now the natural experts in such a case and they must learn that in spiritual conflict there is no such automatic power. Their public humiliation has been a necessary part of their re-education to the principles of the kingdom of God.

R T France, commenting on Mark 9:29 in The Gospel of Mark (NIGTC), p.370

How to avoid parodies of pastoral work

If pastoral work is removed from its ground it loses...the strength to grapple with the complexities inherent in the work. Separation, by ignorance or forgetfulness, from the biblical pastoral traditions is responsible for two parodies of pastoral work: one, the naive attempt to help people on our own, as best we can, out of the natural compassion and concern we have for them; and two, the insensitive harangues from the pulpit, where, safe from the unmanageable ambiguities of bedroom and kitchen, shopping mall and workshop, corporate boardroom and legislative caucus, we confidently declaim the pure word of God to our confused flock. The Bible has the power to prevent either parody, either the naive humanist absorption into the world or the pseudo-spiritual aloofness from the world. The Bible's paradigmatic interchanges of divine and human reality inform and renew pastoral capabilities so that the work can be practiced among the commonplaces of sin with no loss of the extraordinariness of grace. But if that is to be done, the idea of quick achievement and instant exploitation must be abandoned in order to develop, painstakingly, lives in Christ that are coherent and many-dimensioned.

Eugene H. Peterson, Five Smooth Stones for Pastoral Work, p.7

Wisdom in the Bible

It is important...to recognise that "wisdom"...finds its home above all else in the poetical books - among metaphors, wordplay and more imaginative literature. Wisdom is not primarily interested in relating a list of theological truths, an account of history or a picture of the future. Wisdom is about the ways of things - how they are meant to exist and work - and so we find it popping up all over the Bible.

Bartholomew and O'Dowd, Old Testament Wisdom Literature, p.23

An alert and loving confrontation

Writing about the poets and others who have influenced her, and of the 'inherited responsibility' of being formed by exposure to their work, Mary Oliver says this:

I go nowhere, I arrive nowhere, without them. With them I live my life, with them I enter the event, I mold the meditation, I keep if I can some essence of the hour, even as it slips away. And I do not accomplish this alert and loving confrontation by myself and alone, but through terrifying and continual effort, and with this immeasurable, fortifying company, bright as stars in the heaven of my mind.

(Upstream, p.57f, my emphasis)

It strikes me that what she says is comparable, for those in ministry, to the great theological minds and writers we are blessed to have at our fingertips. And so, daily, to this alert and loving confrontation, with terrifying and continual effort.

31:15

In your hands - all my times,
all my hopes, all my fears;
holding my days, cupping my tears.
All my times are in your hands.

In your hands - pierced and torn;
all my sin, all my shame,
carried to the cross, borne away, buried,
by your hands, your feet, your side,
your heart.

How to be a Poet (Berry)

Wendell Berry says he wrote this to remind himself. It strikes me that it could easily be re-titled How to be a Preacher...

How to be a Poet

i 

Make a place to sit down. 
Sit down. Be quiet. 
You must depend upon 
affection, reading, knowledge, 
skill—more of each 
than you have—inspiration, 
work, growing older, patience, 
for patience joins time 
to eternity. Any readers 
who like your poems, 
doubt their judgment. 

ii 

Breathe with unconditional breath 
the unconditioned air. 
Shun electric wire. 
Communicate slowly. Live 
a three-dimensioned life; 
stay away from screens. 
Stay away from anything 
that obscures the place it is in. 
There are no unsacred places; 
there are only sacred places 
and desecrated places. 

iii 

Accept what comes from silence. 
Make the best you can of it. 
Of the little words that come 
out of the silence, like prayers 
prayed back to the one who prays, 
make a poem that does not disturb 
the silence from which it came.

Living in the (ministry) bubble

In a recent interview (here), Keeley Hawes said she didn't think her time in the limelight would last. “These are only very brief moments in our lives,..I don’t live in the bubble..I live in a world with three children and paying the mortgage, worrying about the world, my family, my friends. That’s the real bubble, your life."

Does the call to pastoral ministry mean that you do have to live inside the bubble? And that you take with you, inside its fragile, rainbow-tinged film, your wife and family and, ultimately, everything you have and all that you are?

Is any attempt to somehow live outside the bubble that is church and ministry a betrayal of 'the call' and its significance? Or is it necessary to retaining perspective and a truer service of the living God?

I think that's a complex but necessary discussion that needs to be had.

Jeremiah 30 in John 1

Their leader will be one of their own; their ruler will arise from among them.  (Jer 30:21)

"...He came to that which was his own, but his own did not receive him." (Jn 1:11)

I will bring him near and he will come close to me— for who is he who will devote himself to be close to me?’ declares the Lord. (Jer 30:21)

"...No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known." (Jn 1:18)

Instructing the church

Sometimes it can be hard to get your head around what needs to be said, to be prayed for and encouraged in the life of the church, gathered and scattered.

Here's a list of the instructions found in Peter's first letter, to scattered and diverse congregations, undergoing severe trials at the hands of an unbelieving world:

Set your hope on future grace - 1:13
Do not conform to previous evil desires - 1:14
Be holy, as God is holy - 1:15
Live your life in reverent fear - 1:17
Love one another from the heart - 1:22
Get rid of malice, deceit, hypocrisy, envy & slander - 2:1
Crave pure spiritual milk - 2:2
Abstain from sinful desires - 2:11
Live good lives among the pagans - 2:12
Submit to human authorities - 2:13
Live as free people, but not as a cover for evil - 2:16
Respect everyone - 2:17
Love believers - 2:17
Fear God - 2:17
Honour the King - 2:17
Slaves submit to masters - 2:18
Suffering for doing good & enduring it without retaliation - 2:20ff
Wives submit to husbands - 3:1
Husbands be considerate to your wives - 3:7
Be like-minded, sympathetic, loving one another, compassionate and humble - 3:8
Don't repay evil with evil but with blessing - 3:9
In your hearts, revere Christ as Lord - 3:15
Be ready to answer respectfully everyone who asks about your hope - 3:15
Arm yourself with readiness to suffer like Christ - 4:1
Because the end is near, be sober and alert so you can pray - 4:7
Above all, love each other deeply - 4:8
Offer hospitality without grumbling - 4:9
Use your gifts to serve each other, humbly & faithfully - 4:10f
Don't be surprised at suffering but rejoice you share in Christ's sufferings - 4:12f
If you suffer as a Christian, praise God you bear that name - 4:16
In suffering, commit yourself to your faithful Creator & keep doing good - 4:19
Elders: shepherd God's flock, humbly & willingly, without exploiting others - 5:2f
Younger ones: submit to your elders - 5:5
All of you: clothe yourselves with humility - 5:5
Humble yourselves under God's hand - 5:6
Cast all your anxiety on him - 5:7
Be alert & sober-minded - 5:8
Resist the devil - 5:9
Stand fast in God's grace - 5:12
Greet one another with a kiss of love - 5:14

Makes you think, eh.

too many to declare

Many, LORD my God,
are the wonders you have done,
the things you planned for us.
None can compare with you;
were I to speak and tell of your deeds
they would be too many to declare. (Psalm 40:5)

Jesus did many other things as well.
If every one of them were written down,
I suppose that even the whole world would not have room
for the books that would be written. (John 21:25)

Monday

An unploughed field, with clear blue skies overhead. And then you start digging and there are stones buried just below the surface; there are unexpected clots of clay to shift; and then the sun goes behind clouds that appeared as if from nowhere and a chill falls and the rains begin...Yep, it's Monday.

(Metaphorically-speaking of course...)

Shoreline

Two men along the
shore;
one broken; one whole,
having been broken,
to pieces,
set in stone,
then breaking into
day.
Two men

talking along the
shore
of being broken,
of being loved
into being

whole.
Whole in love,
whole in peace,
whole in being

held
and led
and situated
along a

shoreline
of peace.

Horatius Bonar on the Lord's Table

We sit here as at our eastern window to watch the first rays of coming day; to see star after star fading from the heavens as the dawn approaches, and the sun prepares to rise, “the sun of a morning without clouds,” bringing in the splendour of the everlasting day.

Christ is All: The Piety of Horatius Bonar

Into the valley (He carries me)

So I was thinking some days ago about songs of lament and hope and thought I'd try my hand at writing one. A friend has kindly agreed to see if he can write a tune for it, either for solo or congregational use. I'm not sure it actually merits too much of his time (it still feels somewhat unfinished) but fwiw this is it (the italicised verse can either be sung as a chorus after each verse, after verses 2 and 3 or only after verse 3, no decision yet)

Into the valley (He carries me)

Into the valley of pain I go
And yes I am afraid;
The shadows are deep, the sky is dark
My hopes all seem betrayed.
Into the valley of pain I go
But I am not alone.

Into the valley of shame I go
And yes I am undone;
My sins all crimson, my guilt aflame,
The slanderer has won.
Into the valley of shame I go
But I am not alone

Into the valley of fear I go
And yes I tremble hard;
The struggle was long, the fighting fierce,
My soul is battle-scarred.
Into the valley of fear I go
But I am not alone

For

He walks with me, he talks with me,
He shelters me from harm,
He draws the sting of guilt and shame,
Of pain and all alarm,
And carries me, yes carries me
And tells me all his name.

(Alternative last line(s): And in his name is calm/And all his name is calm)

ps. Please also see this post for these words set to music.

Sympathy for the fallen

Commenting on Peter and John being together on Easter day, HCG Moule writes,

Many a 'saint' of later day would, I fear, have thrust Peter away from all fellowship with himself. But not so John. At once, before the Resurrection, before the hope of it, while there was yet no joy in his own heart, John has joined himself to Peter...
If for us, in our day, the sense of our Redeemer's love, our rest upon the bosom of His forgiving friendship, does anything, it will make us condemn and renounce the spiritual self-righteousness which shuts up sympathy. It will make us feel how wonderfully welcome to the Lord is 'whosoever cometh', even if he comes fresh from some grievous fall, some denial of the Blessed name. It will make us so far like Him who loved us, that while we shall see and feel sin, as sin, more and more keenly and painfully (and not least, the sin of not loving the Lord Christ, and submitting the whole being to him), we shall more and yet more truly love, and seek to help, others for whom our aid may avail, however strange the case, however great the fall.

Jesus and the Resurrection, p.18f, Seeley & Co, 1898

Taken

by surprise
at life returning

before
I'd even noticed
that it was ever
close;
and life has returned

before,
and I, then, scarcely
and barely
aware of

the signs -
the embryonic blossom,
the chromatic scaling;
too small to see,
too true to deny,
too alive to fade

or fail.

Assimilation

I’ve long been impressed by Maria Popova’s ability to read and digest huge amounts of literature and to then write about it in such a seemingly coherent and embedded way.

If I ever had the chance to talk to her, I’d ask Maria two things: how on earth do you manage to read all this stuff? And, more importantly, how do you manage to assimilate the seemingly endless insights into your own life and thinking? How do you translate copious learning into compelling living?

Because that’s where I find the challenge lands for me. Not just the ‘how can I learn to read more?’ (although that always has large appeal) but ‘how can I assimilate more?’ - more of the wisdom, the considered and reflective take on the world, on church and ministry, on the Bible and on God himself.

So I find myself wondering, Is the problem the biblically-noted one of the endless making of many books? Is there deep wisdom in having a more limited library, thoughtfully curated, that is consulted repeatedly and known intimately? A library that can be added to (and subtracted from) but only slowly and with deliberate intent. Has such a pattern already been set for us in that the Bible itself is a limited collection, albeit one that has reached a fixed state?

Where would one start, though, after all this time? Can a start be made? Perhaps by singling-out the books already read that seemed most helpful at the time. By making such a selection with proper breadth and depth in mind, with chosen works being in some senses representative of others too. Perhaps.

Maybe at the start you really do need to read as much and as widely as possible, to get a feel for where things stand, to enable a wise choice of more consistent, longer-term conversation partners. And perhaps that has to continue in some way so that breadth isn’t lost and development doesn’t cease. Which almost takes us back to where we started. It’s been said that serendipity is a gracious intervention and I don’t doubt that to be true.

And perhaps the very bottom line, the clarifying centre, is that real assimilation, true learning and growing through learning, can not happen, will not happen, without turning insight and reflection into prayer, in the light of scripture and in the presence of God, harnessed for loving God and neighbour.

Stephen Westerholm on Christians fulfilling the law

...there is no question (could there ever be) that Christians are obligated to serve God. Nor is there (for Paul) any question that believers, as dwellers in God's world, are subject to precisely the same universal obligations of truth, goodness, and love that are spelled out in the moral demands of the Mosaic law. Indeed, when they live as they ought and as they are enabled by the divine spirit that indwells them, their conduct will prove unexceptionable by the standards of the law. They will, in effect, have "fulfilled" the law. Paul's point is rather that believers do not encounter these obligations as law.

"Law," in this Pauline usage, stands not simply for the concrete commands and prohibitions found in Torah, but also for the mode in which these obligations encounter rebellious humanity "in the flesh": as commands that are externally imposed (their inscription on tablets of stone is in marked contrast with demands recognised and endorsed within human hearts) upon a will bent on its self-assertion. The Mosaic law in all of its parts - moral as well as ritual commandments, sanctions as well as demands - was intended for a a favoured people who are nonetheless representative of humanity "in the flesh". Among them it could only exacerbate - while it defined and condemned - humanity's rebellion. For a humanity being prepared for restoration to its intended place in God's creation, for a humanity (as Paul puts it) that has yet to "come of age," God provided a fitting and graphic reminder in his covenant with Israel that he is good, that human beings have been made to enjoy fellowship with him, and that that fellowship requires their own submission to the good. Inevitably, the latter requirement could only encounter Adamic humanity as law.

But law (in this sense) is a matter of the past for a humanity that has "come of age." Its ceremonial aspects were never intended for any but Jews. But even its moral demands now have a different character. To be sure, murder, adultery, and theft are as wrong for Christians as they ever were for Israel "under the law." Moreover, so long as Christians are subject to the weakness and temptations of life in a sin-scarred world, they will need guidance (or, at the least, reminders) about which kinds of behaviour are appropriate and which kinds are inappropriate and wrong for them to show as the redeemed people of God. We may go further. There is, in Paul's understanding, a continuing place for figures of authority in the church to provide such guidance and, if necessary, to insist upon its obligatory nature. Paul himself does not hesitate to advise, to remind, to command. But even when he commands, he insists that he is merely spelling out what is implicit in his Christian readers' own faith and experience of God. Appropriate behaviour for believers is, for Paul, the natural expression of their trust in God and their experience of his indwelling spirit. They have "crucified the flesh;" no longer, then, can God's will confront them as an arbitrary, vexing and provocative law.

Stephen Westerholm, Preface to the study of Paul, Eerdmans 1997, p.92f

Illustrations

Illustrations - all good sermons need them (apparently). All good preachers acquire them, store them, retrieve and deploy them. Stories, analogies, examples. Things to illustrate - illuminate - a point. But what makes for the best illustrations?

The answer, it seems to me, are not ones that are sought-out to buttress a point but those that have led to the point being realised in the first place - observations from life that highlight something that is bigger than just the specific instance.

Seth Godin is brilliant at this - his article on smooth water and the lesson he draws/applies from cavitation is a prime example (illustration, if you like) of just that. He has seen something, learnt something, about a topic (cavitation) that enables him to then see something else more clearly, on an enitrely different topic.

Those kinds of illustrations don't only help to illuminate something that is already known, they've likely been part of that learning in the first place. Knowing what (and why) engineers do regarding cavitation leads to keener perception of comparable issues in the realm of organisations and their dynamics.

When our eyes are open and our minds alert to the world around us and within us, those insights occur. And when that happens, everyone is a learner.

And I will give you rest

35 years ago today, a guy called Steve asked if he could sit down and talk to me about Jesus. And Jesus? He said, Come to me, all you who are weary and heavy-laden and I will give you rest.

I was 19, nearly 20, and had been struggling for nearly 2 years with what I would later discover was a mental illness called OCD, Obsessive Compulsive Disorder (I'm self-diagnosing here but I think it's a pretty secure diagnosis). I had only told one person the smallest amount (Garry Fenley, God bless you, God bless you for your unflinching friendship and love - you can never know how much it meant to me) and it felt like it was killing me.

The closing months of 1982 and then into 1983 were the darkest of times. A longing to escape, somehow, whatever that might mean or take. Hiding as much as I could of the devastating impact of a broken and lost soul. No hope; only chasms of despair and loss.

The OCD wasn't the real issue, though, strange as that sounds. It was how my deepest fears and insecurities found expression and exercised control - fears about death and the power of evil and layer upon layer of guilt and shame. And the longing to be known and to belong and to be embraced at the deepest level of being.

I thought I'd reached a place of peace for a couple of months (the power of a first girlfriend is quite something) but nothing had changed, not really and not at all. And I was just beginning to sense that. If the edge of the cliff had come close before, this time would be closer still.

And Jesus said, Come to me and I will give you rest. Rest from all my fears and rescue from the choking despair.

What did Steve say? In all honesty I don't remember but everything changed that day. Jesus who died to overcome death. Jesus who experienced all the horrors of evil powers and faced them down. Jesus who shouldered my shame. Jesus who reached out in love and mercy and embrace. Jesus who sets prisoners free.

I've loved the stories in the gospels of Jesus meeting people and making them new. The man possessed by a legion of demons in Mark 5 who cannot even ask for help - Jesus sees him, delivers him and he re-enters society as a man who can tell how much the Lord has done for him. The leper in Mark 1 - he knows Jesus can help but he doesn't know if Jesus would want to. And why would he want to help a man buried so deep in shame and exclusion? But he said, I am willing; be clean.

I so wish I could tell this better, because the love of Jesus is deeper and more glorious than these few words could tell. But here's an old hymn that describes a little of what I discovered those years ago; maybe it will be part of your story too?

Out of my bondage, sorrow, and night,
Jesus, I come; Jesus, I come;
Into Thy freedom, gladness, and light,
Jesus, I come to Thee.
Out of my sickness into Thy health,
Out of my want and into Thy wealth,
Out of my sin and into Thyself,
Jesus, I come to Thee.

Out of my shameful failure and loss,
Jesus, I come; Jesus, I come;
Into the glorious gain of Thy cross,
Jesus, I come to Thee.
Out of earth’s sorrows into Thy balm,
Out of life’s storm and into Thy calm,
Out of distress to jubilant psalm,
Jesus, I come to Thee.

Out of unrest and arrogant pride,
Jesus, I come; Jesus, I come;
Into Thy blessed will to abide,
Jesus, I come to Thee.
Out of myself to dwell in Thy love,
Out of despair into raptures above,
Upward for aye on wings like a dove,
Jesus, I come to Thee.

Out of the fear and dread of the tomb,
Jesus, I come; Jesus, I come;
Into the joy and light of Thy home,
Jesus, I come to Thee.
Out of the depths of ruin untold,
Into the peace of Thy sheltering fold,
Ever Thy glorious face to behold,
Jesus, I come to Thee.