Yes. Jesus Loves Me.

Did Jesus Die A Good Death?

This is an article I wrote for the student magazine - Areopagus - at the place I study.

Did Jesus Die A Good Death?
Structured Ramblings on a Debate about Death in St. Paul’s Cathedral

It was a wet Tuesday when three old class-mates met on the steps of St. Paul’s Cathedral, embraced, displayed the usual satisfaction and contentment gained only by those who have spent numerous years in community together, and filed quickly into the cathedral close behind the flowing scarf of the Professor they had come to hear debate death.

Not a topic you would expect to draw a crowd, and with only half the seats taken, proceedings began. St. Paul’s had four such debates during October as part of their public ministry.[1] Stanley Hauerwas – who was in the UK primarily to promote his new book, Hannah’s Child[2] – was the main attraction for the three old class-mates.

The debate was good, if too short, but what really got us talking in the pub afterwards was the question that ended the debate: Did Jesus die a good death? This was a question asked of Hauerwas by Sister Frances Dominica. By now, I found myself pre-empting Hauerwas’ answer, having followed his theology of death through to this point. But his answer shocked – expecting a ‘Yes’, he answered ‘No’.

Of course, the debate had ranged wider than this question. Up to that point, Hauerwas had given a brief but thorough explanation of why we as Christians sing from an unrecognisable songbook when compared to the attitudes toward death we encounter in our society at large. His diagnosis of cultural attitudes can be neatly summarised by a phrase he repeated a number of times: we want to get out of life alive.

He argued that our culture has been deceived into believing modernity’s project of convincing people that they should have no story except the story they chose when they had no story. The need then to co-operate as humans within society was still present, but as we increasingly accepted modernity’s lie, we needed a hook upon which to hang our co-operation, for it was no longer God. Consequently, Hauerwas names Hobbes as the man who provided the argument that we continue to co-operate because we still have a common factor that affects all of our stories – death. Thus, we have, with an ever-increasing measure, feared death.

This is an about turn from what we as Christians have as our story and our attitude toward death. In the Middle Ages, notes Hauerwas, the prayer was ‘Lord, save us from a quick death’. The desire was to have an awareness and understanding that death was coming – for that enable the dying person to be made right with their friends, enemies, and first and foremost, God.[3] It was God they feared, not death. Today, we it is death we fear, not God.

There is something profoundly obnoxious about wanting to get out of life alive, spending remarkable amounts of money to surround dying people with technology that keeps them alive until they do not actually know whether they are alive or not. We no longer fear God, and thus want to slip out of this life without noticing we died. Indeed, as Sister Frances noted, being surrounded with technology whilst dying is profoundly lonely. But this in itself is antithetical to the Christian message. Because we need not fear death, we are able to make death less lonely by being present with those who are dying. Sister Frances, who had surprisingly little to contribute to the debate and was unable to contribute to what a good death actually is, is practicing this very presence with her work in setting up children’s hospices.[4] Instead of this obnoxious desire to get out of life alive, we have a bigger, better story. Life is a gift from God – and therefore, whilst we rightly see death as an enemy, we need not fear it.

Conversely, Hauerwas ponders whether death is actually, in an interesting way, a gift itself. Death makes life valuable, but because God ultimately wants us to be with Him, Hauerwas wonders with Augustine whether there needed, even before the fall, to be some sort of transition from finite beings to infinite beings. Now, whether Hauerwas is correct on this musing is open to debate, as he seems to disregard the fullness of the communion between God and man in the garden. But it is a thought worth of further pondering that likely needs another article.

Our attitude to death is neither one of fear nor of trepidation. For in our baptism into the death of Christ we are baptised into the resurrection. As Paul says, if we have died with Christ we will surely be raised with Christ. The fear and loneliness that clasp around our society and the pervading attitude towards death are released and banished by the death and resurrection of Christ.

Hauerwas concludes thus: That as Christians we do not have to get out of life alive because we know our destiny has been set through our baptisms into the love of God. Christ’s death was, for us, a very good death.

And thus we come back to the question of whether Jesus died a good death or not.

If we look at the modern fear of death, then Jesus died a very bad death. Not only was he alone, our culture would claim, but he knew he was going to die, it was long and painful, and he was something of a burden to those around him when he died – his death infringed upon the freedom of the lives of many of those around him.

But, when we think about the death of Jesus through the eyes of the followers of Christ we are and not followers of modernity or cultural trends, we surely cannot fail to come to the conclusion that Jesus did indeed die a good death.

Jesus died as he lived: sacrificially and specifically for others. He did not die alone; his Father was with him every step of the way (even if we do allow for the cry of despair right at the last – although even then, the Psalm Jesus quotes does not allow for the actuality of God not being there, only for the perception of his absence). Jesus had time to prepare for his death, he had time to set things right, had he any need to, with his family, friends, enemies (forgive them, they know not what they do), and with his Father. And finally, his death infringed upon millions of people and is remembered by them every time the Eucharist is celebrated.

For Hauerwas to claim that Jesus did not die a good death seems contrary to his whole argument that as Christians we have language and mechanisms that enable us to both understand, process and come through death – our own and that of others – as a community that is radically changed because of the death and resurrection of Jesus Christ who died a good death.

So, when it comes down to it, and we are sat in a small London pub on a wet Tuesday, what do think about death? And what do we think about the death of Christ?

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[1] If you want to watch them, which you should, go to: http://www.stpauls.co.uk/View-St-Pauls-Videos.

[2] Hauerwas, Stanley, Hannah’s Child: A Theologian’s Memoir, London: SCM Press, 2010. A thoroughly excellent read.

[3] Interestingly, Lauren Winner, in a completely different context, also notes this was the American attitude in the 19^th century. There was a desire to linger around whilst dying in order to put accounts in order, and to make sure we were ready for the future, for death albeit a reality more real than most, is a prelude to the future. For more see Winner, Lauran, Mudhouse Sabbath, Paraclete Press: Brewster, Massachuettes, 2010, 92-108.

[4] Helen and Douglas House, see http://www.helenanddouglas.org.uk/.

Political Islam

Today I led a seminar on Political Islam.

There are several aspects to this Islamist tendency within the wider Umma (Muslim community), but a couple of aspects of the Islamist movement are interesting to note - especially from the perspective of a Brit.

Firstly, political / radical aspects of Islam are indigenous to the religion itself - indeed Muhammad was not just a preacher, he was also a political leader who was not shy to act militantly.

Secondly, there are plenty of key figures in Islam who have offered doctrinal justifications for militant actions - notable ones are Maududi and Qutb, both of whom justify their actions from the Qur'an and Muhammad.

Thirdly, British colonialism and US imperialism has added oxygen to a dying fire in the last 150 years.

Fourthly, the holistic nature of Islam - the fact that it is to do with the whole of life - can at times put our Protestant, Western, individualistic Christianity to shame for thinking that we can privatize it. In fact, perhaps we only privatize it rhetorically, for religion is still and will always be the heartbeat of why we do politics.

Fifthly, this is an issue that will not go away easily and will certainly not go away if we continue to export hollow Western imperialism as a solution in any form, let alone in the current trend of bombs and soldiers.

What are we as followers of Christ to do? Perhaps something radically Christlike... allow Christ to permeate every area of out lives and live it out peacefully.

Hauerwas & Willimon - Resident Aliens.

"For Christians, the church is the most significant ethical unit." (81)

"The most interesting, creative, political solutions we Christians have to offer troubled society are not new laws, advice to Congress, or increased funding for social programs - although we may find ourselves supporting such national efforts. The most creative social strategy we have to offer is the church." (83)

(From Resident Aliens - Hauerwas & Willimon)

Discuss...

"Chill the heck out."

This is from Jared Wilson:

"Yes, people watch too much TV and play too many video games and spend too much time on the Internet and what-have-you. But the proper response to our media over-saturation is not a rigorous attention to the explicitly "spiritual" in every margin of life. Be a Christian, not an ascetic. Don't be lazy, but realize that Jesus Christ did not die and rise for you so that you would stress out about whether you're being spiritual enough. So take a nap. Watch some television. The gospel frees you to chill the heck out."

Thy Kingdom Come: Subversive & Transformative

At the beginning of each and every sitting in the House of Commons they pray. Here's an example of one of the prayers that the Chaplain to the Speaker would pray:

Lord, the God of righteousness and truth, grant to our Queen and her government, to Members of Parliament and all in positions of responsibility, the guidance of your Spirit. May they never lead the nation wrongly through love of power, desire to please, or unworthy ideals but laying aside all private interests and prejudices keep in mind their responsibility to seek to improve the condition of all mankind; so may your kingdom come and your name be hallowed. Amen.

It appears to me that this says something about our political system, and about our faith in Jesus Christ.

Firstly, our political system. Many say that the politics of this country is based upon Christian ethics and values, and they are right. These things are not necessarily being attacked at the moment in this country... the atheist, the Muslim, the Hindu, would be in general agreement with laws against theft and murder, which is what people most often mean when they say this country is built upon Christian values. But something greater is both the foundation of politics in this country and being attacked before our eyes. It is this: that there is something above the system, something better than the system, something greater than law for laws sake, that we serve as Christians (and once did as a country through our politics) a God who is bring in His Kingdom, not ourselves as we seek to build our own. Clearly this has not always happened - and we can all see the fact of our fallenness throughout the history of Britain. But this is reflected in the above prayer - that we serve for the glory of another kingdom and another King, and that we need protection from the temptations of power, people-pleasing and private interest.

It is this foundation that is being attacked in British politics today. Unfortunately Mr. Campbell is wrong, in politics we do do God. Our country does, and indeed must, or we will be heading toward destruction (are we not, in fact, already on our way?). Equally, as Christians, we must never put a barrier between the God we love, serve and have communion with by the grace given us through Christ, and the politics we live in and live out in this country.

And so secondly, this prayer says something about our faith in Jesus Christ. It reminds us as Christians that we live for a different Kingdom than our society does - though we utilize the same means, the British Parliamentary democracy. We cannot be motivated in our lives by lust of power, wealth or fame. But we must be motivated by the love and grace given us freely, to go out and be graceful to others and to love others. This means we will inevitably share many of the same aims, goals and desires as many politicians - but we will often have different motives. We will be seeking His Kingdom Come. And whilst we pray that prayer above (as we indeed should, especially as we come toward a General Election), we must be mindful that we are not called to keep separate the sacred and the secular - in fact, that is a totally dehibilitating myth that we need to completely put out of our minds and lives as it is totally unbiblical - but we are called to love our neighbour, locally, nationally and internationally. And that will mean being involved in politics, locally, nationally and internationally, for the sake of Christ and to see people's lives changed - not just materially, though that be of great importance, but also spiritually. We want lives to be liberated and transformed inside and out - that's our vocation, that's our calling, that's our challenge. Let's seek His Kingdom in politics.


(The prayer is found in Krish Kandiah (ed.), Just Politics, p. 23.)

A reminder of God's sovereignty after the Haiti earthquake.

All change in life; all change on blog.

I sit at my dining table, in the flat I have occupied for the past 29 days. The small balcony has one of it's doors open, and the David Crowder Band bounce out of the stereo. I have just eaten dinner... a moderately successful omelette (the first attempt, about a week ago, ended up as scrambled egg with onions. Hmmm.....), and some Bramble Jelly on toast, homemade by the lovely lady living below us. Today I have been in to the office to sort out some internet / email logistics for my account with the church, and in to the LST library to start some preliminary reading for the M.A. course which starts in about four weeks.

I tell you all this by way of introducing you to the fact the my life has changed, and I have moved on from being a student, living in halls, and am now a part time Pastoral Assistant and a part time post-grad student. One week in to starting work, and I am thoroughly enjoying it. Pray for me, that I may remember that godliness is good in every way, because it holds promises for this life and the next.

And, of course, the blog has changed.

Living the Tension has two meanings, though they overlap. The first tension is between this life and the next. Living as heirs with Christ, living with a message, living in the world, but citizens of the next life, of a new world, we are not of this world. The second tension is between study and ministry, between theory and practice, between orthodoxy and orthopraxy, between studentdom and adulthood.

My aim will be to blog about these tensions and how God's grace is more than enough for any person to cope - more than cope: to thrive - and stay focussed on the goal, by His unending love and mercy.

Easter in Aldis - Day Two.

Why do you say, O Jacob, and speak, O Israel, "My way is hidden form the LORD, and my right is disregarded by my God"?  Have you not known?  Have you not heard?  The LORD is the everlasting God, the Creator of the ends of the earth.  He does not faint of grow weary; his understanding is unsearchable.  He gives power to the faint, and to him who has no might he increases strength.  Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait on the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.

From Isaiah 40.

Rick Warren and His Prayer

At Obama's inauguration today, Rick Warren will pray, and he will invoke the name of Jesus.  He will do this despite threats of lawsuits from atheists.  Let's pray for Warren and that situation.

Gene Robinson, the openly gap Episcopalian Bishop, will also pray at the inauguration, but he will be addressing his prayer to "the god of our many understandings".  I would like to suggest that he does not know the God whom Christ reveals, or is seemingly in open rebellion against the revealed God.  That such people are in our part of the Church of Christ is frighteningly dangerous and immensely sad.  Again, let's pray for Robinson.

The full article is here.

Home Schooling: A Challenge From Church History, A Challenge From The Catholics.

Over the past 50 or so years, public schooling has increased dramatically.  Now, all children in Western society are put through school, normally for the large majority of their first 20 years or more.  The government has been the supplier of that education.

The government has also been secular - distinctly non-Christian.

Thus we have the challenge presented to my Modern Church class this afternoon.  Why are Christians still allowing their children to go through the secular education system?

Proverbs 21 says that if you teach a child to walk in the direction of the Lord they won't stray when they grow up.  Why do we as Christians not assume the opposite is also true?  If we allow our children to be taught and brought up in the way of rabid materialism, individualism and secularism - are we surprised that many do not follow Christ when they grow up?

Throughout history the church has been proponents of education.  And in many ways this hasn't changed, but it has simply left the hand of the church and moved into the government's hands, who seem only to be concerned with producing a new workforce, so that capitalism can continue.  

The statistics - 2% of children under 18 go to church, and 87% of that 2% go with their families. Which means that only 0.2% of all children under 18 years old go to church on their own, with no inherent background helping them.  The claim from my lecturer was that this would change if Christians took back the educating of their children.  

The Catholics seem to have this right, they still have their educational presence in Britain today, and they are still the biggest church in the world - and still the fastest growing.

Quite a challenge.  One I am thinking through, because it isn't always as easy as homeschooling, though it may be the ideal.

Three Lessons From Stott

Some quotes from John Stott's 'The Living Church'.  Worth chewing on for a while.

"Christians have no business to be pessimists.  Faith and pessimism are incompatible."

"People are drugged by television, hostile to authority and suspicious of words."

"There is no passivity in the attainment of holiness."