Tuesday, 18 September 2018
I wrote a book a decade ago on precisely this theme. Wisdom and Ministry (SPCK, 2008) was an elaboration of ordination retreat addresses I'd already given in the Diocese of Durham. My focus on wisdom in relation to public ministry had been prompted a few years earlier when the Church of England draft revised ordination rites were presented to the General Synod. I made a speech about the readings from the Hebrew Bible that were proposed for ordinations. All of them, I recall, were drawn from the Prophets: call-narratives like Isaiah's "Here am I: send me" (Isaiah 6. 1-8), and Jeremiah's "I have put my words in your mouth" (Jeremiah 1.4-12), or passages that affirm the prophet's vocation, like the Isaiah passage quoted by Jesus in St Luke, "The Spirit of the Lord God is upon me" (Isaiah 61.1-3).
Now these are all great texts, I told the Synod. But invariably to read passages such as these at ordinations suggested that the role of a Church of England vicar in the contemporary world was like being a Hebrew prophet in antiquity. I said that I seriously doubted that. And despite the importance of being able to speak "prophetically" on occasion, it would be seriously misleading to expect clergy to function as "prophets" all the time. Years ago Bishop John Habgood once spoke about the relentless call on church leaders to "speak prophetically". He said that it's very hard to do when you can see several sides of the same question. I guess that "being prophetic" is all the more effective if we don't attempt it too often.
But Habgood's seeing many sides to the same question is precisely what wisdom is about. So in my Synod speech I offered a model for public ministry that I believed was closer to our contemporary reality. This could be found among the wise of ancient Israel. Here were men and women whose role was to reflect on our human experience, help us find our place in creation, discern God's presence in ordinary life, foster our capacity to "see into the life of things" and find meaning there, explore the joyful and sorrowful mysteries of life such as purpose, destiny, suffering and love, handle the ambiguities and paradoxes of life, and above all to, be led by wisdom into reverencing and loving the God who is "not far from any one of us" as St Paul put it in his sermon at Athens (Acts 17.16-34).
So my ordination addresses were based on wisdom texts that I believed spoke straightforwardly to the privileges and demands of ministry today. Solomon's prayer for wisdom at the outset of his reign, for example (1 Kings 3.3-15), or precepts for living and leading wisely in the first nine chapters of Proverbs, or wisdom-influenced stories of leadership in action like those of Joseph (Genesis 37-50) and David (2 Samuel 9-20, 1 Kings 1-2, the so-called "Court History" or "Succession Narrative"). And I drew on other wisdom writings to suggest how in preaching and pastoral ministry we bear witness to the central issues of human life that are common to our human race: suffering (Job and some of the Psalms), meaning and purpose (Ecclesiastes), love (Song of Songs).
After the Cardiff day, someone tweeted about what I'd tried to share. Not the drama of the edgy + prophetic, or busyness of the big personality charismatic leader, but priest as humble servant of Holy Wisdom. Yes. Which put succinctly what I was on about. I could have spoken at length about the danger, as I see it, of the romantic idea of the minister-as-hero: always energetically engaged in some grand projet (and being remembered for it), fixated by strategic plans, smart objectives and measurable outputs. It plays into the excitable culture which it's easy for the church to emulate (as it already has in some quarters), like Paul's Athenians loving anything that is new and different and that arouses us from our unacknowledged boredom with religion. I caricature of course. I'm all for thinking and planning ambitiously for the sake of the gospel. My concern is how the big, the dramatic and the busy can be better grounded in a proper Christian humility, better rooted in a contemplative, ancient and holy wisdom. I want to ask how we all learn to become, as the good jargon has it, reflective practitioners in the spirit of our great Anglican forebears.
Hebrew wisdom is full of both encouragements and warnings to those who lead. In my session on David, I drew attention to how the story gives us what Robert Alter calls "the most unflinching insight into the cruel processes of history and into human behaviour warped by the pursuit of power. And nowhere is the Bible’s astringent narrative economy, its ability to define characters and etch revelatory dialogue in a few telling strokes, more brilliantly deployed.” It shows “an unblinking and abidingly instructive knowingness about man as a political animal in all his contradictions and venality and all his susceptibility to the brutalisation and the seductions of exercising power.”
The beauty of the narrative is how it doesn't do the work for you of asking questions about your own leadership style and use (or abuse) of power. At the end of the session I set out the seven "Nolan Standards in Public Life" and invited my audience to lay it over the story of King David as a template by which to calibrate his performance. These are ethical values and virtues that should be required of anyone in a public role - monarchs, political leaders and elected representatives, educators, civil servants, business leaders and, yes, clergy and readers! Here's the list: selflessness, integrity, objectivity, accountability, openness, honesty, and leadership-by-example.
I'm pretty confident that the author of Proverbs or the stories of Joseph and David would endorse that list. So having begun to understand the successes and failures of David's reign, his virtues and his flaws, we as ministers need to apply the same wisdom/Nolan template to our own careers too. This should be one of the tasks of the Church of England's programme of Ministry Development Review (MDR). This isn't about reviewing attainment targets or dwelling on past achievements and future objectives for their own sake. It needs to focus on how to promote development and growth in ministry, how to address precisely the leadership challenges posed in the story of David. I measure that not by success or failure, but by how far our progress as ministers is being informed and motivated by an underlying God-given wisdom.
"Priest as humble servant of Holy Wisdom." In Greek, that is Hagia Sophia, elided by ancient Christian readers of the Hebrew Bible with the Holy Spirit who is the Comforter, Teacher and Advocate. I gave another set of ordination addresses last year on the hymn Veni Creator Spiritus that is sung at all ordinations of priests in the famous seventeenth century version of John Cosin in the Book of Common Prayer: Come Holy Ghost, our souls inspire. You can read that as a prayer to, and for, Hagia Sophia, Holy Wisdom. What better hymn to sing, what better prayer to offer as we serve God in this sacred vocation of bearing witness to grace and truth in the name of the church?
Monday, 10 September 2018
I've just finished reading Normal People by the Irish novelist Sally Rooney. It was only published this month and I've read it already - it's oddly satisfying to be ahead of the curve for once. She is still only in her twenties, yet this novel which has received rave reviews flew straight on to this year's Man Booker longlist. It's a virtuoso performance by any standards: compelling, fluent and wise beyond the novelist's tender years. You feel she knows about human life, knows about the ups and downs of human relationships, knows about the complexity of every human heart.
Rooney's story concerns two school friends, Connell and Marianne. They are both bright. She is privileged, wealthy and mercurial, unsure of herself and un-streetwise. He is from a more modest background, is principled, good looking and confident. From school days in rural Ireland, the tale brings us to Trinity College Dublin and their lives as students. Their relationship eddies round love and sex (there is a lot of sex), then out again back to a "mere" friendship, yet suffused with post-romantic longings that are always pulling them back into each others' gravitational fields. You know that like satellites locked into a resonant orbit, they will always be facing each other. It's impossible that either of them will ever look away more than momentarily. The puzzlement and pain of never-quite-realised longings are familiar to anyone who's ever been in love. Perhaps I mean anyone who's ever lived.
That's it, really. There's not much plot. There doesn't need to be, for the drama lies in the emotional lives of the two principal protagonists. I mentioned the central part sex plays in the story. The other big theme is power. Other people are drawn into the circle of their relationship - their families, and friends, and they inevitably distort and at times upset the delicate emotional equilibrium that Marianne and Connell are unknowingly establishing for themselves. I use the continuous present tense there because the theme of the novel is that attaining the right balance of power between them is a work in progress. It always will be.
On a Kindle or tablet, you never quite know how much of the book you've read and how many pages are left (unless you obsess about the percentages, and the hours and minutes at the foot of the page). Last night I'd reached the end of what I'd assumed was a chapter. It turned out to be the end of the novel. I was stopped in my tracks and had to read the final page again. Here it is. I don't need to warn about spoilers because in this book, there is no risk of there being any.
She closes her eyes. He probably won't come back, she thinks. Or he will, differently. What they have now they can never have back again. But for her the pain of loneliness will be nothing to the pain that she used to feel, of being unworthy. He brought her goodness like a gift, and now it belongs to her. Meanwhile his life opens out before him in all directions at once. They've done a lot of good for each other. Really, she thinks, really. People can really change one another.
You should go, she says. I'll always be here. You know that.
All writers pay close attention to how their books begin and end. This last page reads as if it has been effortlessly written. But I know enough about writing to suspect that this kind of prose, this carefully imagined stream-of-consciousness, is hard-won. The unpretentious ordinariness of it is precisely what you marvel at. In the hands of someone who knows how to write, ordinary words are transmuted into the verbal equivalent of gold. It's as if each of them is a little sacrament of meaning that, taken together, accumulate into something precious and unforgettable. There are a few writers who can achieve this degree of purity, but not many. Chekhov comes to mind. In some ways, Rooney's writing reminded me of John Williams' beautiful novel Stoner that only achieved fame when it was reissued nearly forty years after it was written. For the sheer elegance of its writing, its capacity to do extraordinary things with ordinary language, it's a tour de force. But both books are so modest, so unassuming that you wouldn't suspect you were holding a masterpiece in your hands until you thought about it.
But the genius of Rooney's final page is that this is precisely that it isn't a last word. I spoke about a work in progress. You could say that this novel has been left unfinished, because that is the only way in which in this case, the novelist could lay down her pen and leave us with a sense of satisfaction that the narrative has to go on. It would be an easy trope to comment that it has to go on in us who read it (though all great literature has something of that imperative about it). It would be too calculated to say, in effect: "Right, dear reader. I've done my bit. Now over to you". But insofar as we genuinely care about the characters, always a good test, the novel does require us to do some "work" of our own if we are to come away enriched and rewarded. Perhaps what makes this novel one of those we won't forget is that it poses so many universal questions about life, love and longing. That final sentence, I'll always be here. You know that. That's precisely not a full stop at the end. A whole lifetime of change and chance lies hidden in that tiny period. You close the book. But you go on pondering. And you find that what you're thinking about is not only them but us, you and me and the people we have loved.
The title Normal People is one way entirely accurate, for Marianne and Connell are ordinary people like us. In another way it's deceptive, no doubt in an intended way. For what the novel achieves is to open our eyes to how extraordinary even the "normal" becomes when it is lit up for us. I think this would be one of my theological responses to the novel. Yes, there is a lot in it about the nature of relationship, what happens between human beings, what is implicitly covenanted and endures, what is fleeting and belongs to the moment. The book cleverly plays with these two characteristics and through a skilful counterpoint between them, keeps you guessing (even beyond the final page?) what the true nature of this relationship will turn out to be.
One way of describing theology is as a lens to help us read human life in the light of faith in God. We learn to make connections, look beneath the surface, ask the right questions, live in a more reflective way. Normal People is one of those books whose very theological innocence unwittingly makes it profoundly theological, if that means being stimulated to ask fundamental questions of meaning, purpose and destiny. It's precisely in the alleged uneventfulness of ordinary life that dramas of ultimate significance get played out in every human heart. Which is why I unhesitatingly put this novel at the top of my "best books" of 2018 - so far....
Wednesday, 22 August 2018
In his statement, Dean Stephen Hance has set out the Chapter's thinking about this. First, the Cathedral wants to reach new audiences who, it is hoped, will be drawn in by an adventurous contribution in a unique environment to the city's arts programme. Secondly, film reflects the power of story to engage the imagination, face uncomfortable truths about our human condition, and be made to think. This, says the Dean, is central to the way Jesus taught and how faith is transmitted. And finally, there is the financial aspect. The Cathedral has to find new income streams to fund its mission in challenging times. To me, this all seems entirely uncontentious.
So why the fuss?
It's true that all three films I've mentioned as eyebrow-raising are, to quote the Dean, "edgy". But that's because they all belong to cinema's front rank, all speak powerfully by exploring the "faith, doubt, fear and obsession" (to quote the Dean again) that underlie so much of human attitudes and motives. Whether it's the corruption of a society that embraces outright paganism (The Wicker Man), the crazying effects of loss where the grieving process is distorted (Don't Look Now) or the strange capacity of parody to highlight aspects of truth (The Life of Brian), these films confront us and ask us to reflect on our identity as men and women, what we believe about our place in the world, what our ultimate aspirations and hopes really are. These are, of course, profoundly spiritual and theological questions. So alongside the films, Derby Cathedral will be offering events to "help people reflect theologically on these films", says the statement. That's as welcome as it is necessary (but of course the media don't mention this aspect of what they love to call an "unholy row").
Take The Wicker Man. (I presume it's the original 1973 version we're talking about, preferably the director's cut, not the 2006 remake which, judging by the reviews, I've no wish to see.) If you haven't seen it and intend to show up at the cathedral for the viewing, I won't let spoilers ruin it for you. Suffice to say that this intriguing film is entirely to do with religion, specifically, an island community that has embraced paganism and thrown itself heartily into its attendant myth-and-ritual. Why and how this has happened is part of the film's interest. And yes, of course the eroticism and violence of naked (excuse the word) nature-religion feature, not least live sacrifice. It's disturbing and it's meant to be.
On to this seemingly innocent island an unwary Christian policeman sets foot to investigate. The brilliance of The Wicker Man is that we the viewer are unwary too, not ready for what is to come. We are shocked by a climax that's as powerful as any I can think of in films I've seen. And central to it is the head-on encounter between Christianity and paganism, not least in the policeman's tenacious adherence to his faith and his bravery in bearing witness to it. You couldn't have a more overt faith-related film than this. That it should have become something of a cult film among cognoscenti says something about the perennial power of religion to fascinate us.
Films like those chosen for the Cathedral speak for themselves. They don't need interpretation, though they do call for interrogation and reflection. But if we are looking for an analogy to help us see the value of showing films in sacred spaces, I would suggest the morality play. Popular in the late middle ages and the early modern period, morality plays like Everyman brought home moral and spiritual truths to their audiences by personifying fundamental values and their opposites like good and evil, truth and falsehood, wisdom and folly, weakness and strength, life and death. Over all these God presided, weighing up the destiny of mortals in the light of the moral choices they made. This, I think, is akin to what is going on when religion encounters drama or film within the setting of the sacred.
Of course, it happens in ways that are subtle and nuanced, symbolic and metaphorical and not always obvious at the time. We must also understand how the setting in which a film or drama are presented makes a difference to our reading of it. A sacred space conditions us in key ways. When we are sitting in a church, the questions that come to us will often be different from those we would put in the theatre, the cinema or in front of our TV screens. And the performance will put different questions to us too. We shall often find that in sacred space, we are unconsciously pulled towards a theological and spiritual framing of our questions that is different from anywhere else. The "reader-response" is as much about our own setting and context as it is about the art itself.
I recall a performance of Mozart's Don Giovanni in Sheffield Cathedral. It was one of those cut down productions accompanied by a piano and small band. But it was sung in full. The actors deployed the spaces of the Cathedral brilliantly. As Dean I got to sit in the front row in my cassock. I was taken aback when the Don took up position in front of me, knelt down and sang the famous Catalogue Aria, that musical list in which he brazenly chronicles his seductions of vulnerable women across the continent. It was as if he was parodying the act of confession by singing that aria to a priest.
Beneath Mozart's ravishing music is a terrible tale of brutality, abuse and rape. And it was being acted out in my cathedral! But the whole point of the opera is that Don Giovanni gets what he deserves. At the brutal climax, the fires of hell open before him and swallow him up. Sin is punished, wickedness condemned, goodness vindicated, noble love honoured. Ethical order in the universe is restored. It's a pure morality play. And that's why it was good to perform it in a sacred space. It challenged its audience precisely because it was being staged in a church. It was an unforgettable spiritual experience as well as unforgettable opera. I could say the same of an unexpectedly powerful student production of Romeo and Juliet in Durham Cathedral during my time.
The church has always flourished when it has cultivated a close relationship with the arts, even if it can be tense at times. Earlier this month, nude paintings were removed from an art exhibition in Portsmouth Cathedral after complaints from worshippers. In Durham Cathedral in the 1990s, a video installation, The Messenger by Bill Viola, had to be screened off from open view on the advice of the police who thought it might cause public offence. When an episode of Inspector George Gently was filmed in the Cathedral in my time, I received letters from the public (interestingly, none from the North East) objecting to the firearms that were featured in that episode, though if ever a TV drama came close to a morality play where good and evil were clearly identified, this was it. Like the poor, offence-takers will always be with us.
So I don't think Derby Cathedral should be unduly worried that their film series has provoked debate. I'd say that was a good and healthy thing. Indeed, theology and film offer incredibly rich resources to each other, as a large and growing literature demonstrates. What matters is that when decisions of this kind are made, they are guided by the values the cathedral stands for, and the purposes it exists to fulfil. Does this proposal enhance our mission, or is at least consistent with it? Not everything is appropriate in a sacred space, even if it purports to be art. But the mission of the church would be severely compromised if it only said yes to art that was conventional and bland, that did not stretch horizons or provoke debate (in which case I doubt it would qualify to be called art at all).
What they are doing at Derby does push boundaries. That may have taken some courage. But as the Dean wittily said, they won't be showing God anything he hasn't seen before. This project is about engaging with what is real in life, both the light and the shadow. Cathedrals have always been good at that, delighting, stimulating, pioneering and provoking by turns. That's a gift we can be thankful for. It's one of the reasons we cherish them.
Monday, 13 August 2018
For instance, I'd long imagined it was the real diary of a real country priest living in nineteenth century France. In fact it's a novel by the twentieth century writer Georges Bernanos who died seventy years ago this year. Its imagined depiction of parish life in the north of France between the wars won him the Grand Prix du roman de l'Académie française. In 1950 it was named one of the twelve best novels in French published between 1900 and 1950.
I guess the reason it's so famous is the sheer vividness with which the author enters into the life of an impoverished catholic priest. You would have to have been a fervent believer to have written it. Not so much for the passages of theological and philosophical speculation about, say, heaven and hell, or social hierarchy in the countryside, or the nature of sin, but for the light Bernanos shines on the everyday dealings of a priest with his parishioners, his parish and his fellow clergy. And for the inspired guesswork (or maybe I mean detective work?) with which he tries to get inside the mind and soul of a character you speculate he has become intensely fond of. Does the novel represent a vocation Bernanos might once have had?
What I love about the book is its sense of parish. Early on, the country priest muses on the importance of loving your parish. Just three months today since my appointment to this parish. This morning I prayed hard for my parish, my poor parish, my first and perhaps my last. My parish! The words can't even be spoken without a kind of soaring love....I know that my parish is a reality, that we belong to each other for all eternity; it is not a mere administrative fiction but a living cell of the everlasting church. But if only the good God would open my eyes and unseal my ears so that I might behold the face of my parish and hear its voice....The look in its eyes would be the eyes of all Christianity, of all parishes - perhaps of the poor human race itself.
I found that an arresting passage, given our current preoccupations about the future of the parish system in the Church of England. The words seem chosen carefully. Bernanos could have said congregation or the faithful or the baptised. And maybe he's making all sorts of assumptions about his parish population (what Anglicans used to call "the charitable assumption" that presumes faith and principled motive on the part of those who seek the offices of the church). But I don't think he elides parish and the faithful. There's such a strong sense of sacred geography in the Diary, what Andrew Rumsey in his fine recent study Parish - an Anglican Theology of Place recognises as deeply embedded in our native traditions of public ministry.
Reading it, I was frequently reminded of a book I read in the 1980s while I was a parish priest in a rural market town. It's by Alan Ecclestone, A Staircase to Silence. A priest formed in the gritty realities of urban ministry, his remarkable books, all written in retirement, were the fruit of a rich lifelong experience of “parish” in just such worlds that Bernanos’ curé inhabited. It's not too much to say that Staircase turned round my entire attitude to parish ministry with the idea of which - I freely acknowledge - I was struggling at the time. His book is a study of another Frenchman and older contemporary of Bernanos, the poet and man of letters Charles Péguy. A chapter I recall being much influenced by was one entitled Mes Vieilles Paroisses Francaises. I need to read it again (was it there that I read about how, on a French parish festival, Péguy playfully imagined that Joan of Arc or Theresa of Lisieux had only just left the party a moment ago?). Péguy was writing about the corn fields of the Beauce across which you see the distant spires of Chartres Cathedral - but his spirit pervades Bernanos' world too. New bishops and incumbents could not do better than read all these books (Bernanos, Rumsey and Ecclestone) and ponder them at a time when the Church of England is putting every egg in the basket of growing congregations through project-based evangelism and at risk of starving traditional parochial ministry of sorely-needed funds in the process.
Back to the Diary. The central section focuses on a long and difficult pastoral encounter the priest has with an influential female parishioner. You feel for him as he tries to uncover the truth of her complex life, the courage it takes to "speak truth to power" in circumstances such as this. Most of us in public ministry have been there at one time or another. In the end, after what feels like a Herculean feat of theological and spiritual candour, he gets to an unexpected place of resolution. Here's how the diarist records the outcome. "Be at peace" I told her. And she had knelt to receive this peace. Oh miracle - thus to be able to give what we ourselves do not possess, sweet miracle of our empty hands! Hope which was shrivelling in my heart flowered again in hers; the spirit of prayer which I thought lost in me for ever, was given back to her by God and - who can tell - perhaps in my name! Poor as I am, an insignificant little priest, looking upon this woman only yesterday so far my superior in age, birth, fortune, intellect, I still knew - yes I knew - what fatherhood means.
That remarkable passage, almost worthy of Dostoyesvsky, shows, I think, profound insight into the paradoxes of public ministry. But how many of us clergy are capable of scrutinising our ministry and ourselves with that degree of honesty? How many of us have sufficient self-knowledge even to understand the questions with which we need to interrogate ourselves? Bernanos writes elsewhere in the book, When writing of oneself one should show no mercy. Yet why at the first attempt to discover one's own truth does all inner strength seem to melt away in floods of self-pity and tenderness and rising tears? Diarists and bloggers, beware of being too kind to ourselves! Not to agonise in front of others necessarily, but to "tell all the truth", as far as we ever can, at least in private before God and ourselves. And even in a more public register, we need surely to be constant seekers after truth, even if we often have to "tell it slant".
I've often spoken to at ordinands' retreats on the importance of self-knowledge and self-awareness in any public role. I've found Bernanos to be a powerful impetus to try to practise better what I have been preaching for so long. Perhaps it's about the recovery of the joy and openness of our childhood, the kind of rapturous vision captured in William Blake's Songs of Innocence and Thomas Traherne's Centuries of Meditations. Bernanos says:
God has entrusted the Church to keep [the soul of childhood] alive, to safeguard our candour and freshness... Joy is the gift of the Church, whatever joy is possible for this sad world to share... What would it profit you even to create life itself, when you have lost all sense of what life really is?” There have been times in my own ministry as a priest when I've needed to try to recapture what relentless public exposure had corroded. Bernanos understood that.
One last passage from the Diary. It concerns the prayer and spirituality, a matter of recurring concern in the book as we would expect. Again, the author writes with a keen sense of how paradoxical the spiritual life so often is.
The usual notion of prayer is so absurd. How can those who know nothing about it, who pray little or not at all, dare speak so frivolously of prayer? A Carthusian, a Trappist will work for years to make of himself a man of prayer, and then any fool who comes along sets himself up as judge of this lifelong effort. If it were really what they suppose, a kind of chatter, the dialogue of a madman with his shadow, or even less—a vain and superstitious sort of petition to be given the good things of this world, how could innumerable people find until their dying day, I won't even say such great 'comfort'—since they put no faith in the solace of the senses—but sheer, robust, vigorous, abundant joy in prayer? Oh, of course—suggestion, say the scientists. Certainly they can never have known old monks, wise, shrewd, unerring in judgement, and yet aglow with passionate insight, so very tender in their humanity. What miracle enables these semi-lunatics, these prisoners of their own dreams, these sleepwalkers, apparently to enter more deeply each day into the pain of others? An odd sort of dream, an unusual opiate which, far from turning him back into himself and isolating him from his fellows, unites the individual with mankind in the spirit of universal charity!
If you haven't read the book, you won't know how it ends. No spoilers from me! But Bernanos gives us a profoundly moving and satisfying conclusion to the Diary. I won't say that it's a tidy ending - you wouldn't expect it to be from an author who understands better than many both the "mess" of the parish (his phrase, not mine) and the complexity of human life, not least his own. How could any ending be tidy? Having not long retired from a lifetime of public ministry as a priest, I know how untidy my laying aside that role was at the time, and even more in my subsequent memory of it. This is only one of many insights in The Diary of a Country Priest that I recognise from my own experience of ministry, that I dare to say we all recognise if we are sufficiently curious about God, humanity and our own selves to frame the questions he asks so bravely and follow them wherever they lead, however uncomfortable that may be.
In the end, after a lot of pain and hardship, the Diary ends on a note of thankfulness. Tout est grâce is the conclusion, "everything is grace". That's the spirit that pervades the entire book. Despite everything, Bernanos' struggling, pain-ridden priest has emerged victorious. Which I think makes this marvellous book an inspiration for today's ministers, especially those travelling through dark times. "What will survive of us is love" says Philip Larkin in a famous poem. It could be the epigraph of this book. For everything is grace, and grace is everything.
Wednesday, 8 August 2018
To me that sound seemed to penetrate my being from top to bottom. This primitive sound that seemed to batter my heart was deeply frightening, even dread-ful, yet somehow, in a way I didn't yet have words for, enticing as well. It felt as if it mattered. Was it my first encounter with that mysterium tremens et fascinans which is how some writers have characterised religion? That it was my earliest conscious religious experience I now don't doubt though I couldn't have described it in that way for many years. And while it was one of the most important experiences of my life, it did "just happen". It still colours the way I think about the Divine, that as the Letter to the Hebrews puts it, "it is a fearful thing to fall into the hands of the living God". It taught me even at that tender age that religion is a serious business, not a plaything or a hobby.
keep my mind on what matters, which is my work,
which is mostly standing still and learning to be astonished.
Monday, 23 July 2018
It's a remarkable book, and an important one. Vicky is known across the conservative evangelical world as a song-writer and performer. Her songs have been sung in mega-churches in the Bible belt of the USA where she lived and worked for several years. After much personal struggle she accepted her sexuality and came out as a gay woman. She immediately incurred the wrath of the constituency she had served faithfully for so long. It entailed not only a spiritual and emotional crisis but an economic one too, for evangelical Christian music was not only her love but her livelihood.
This book is Vicky's story and her apologia. It will have taken real courage to write, just as it took real courage to come out in the first place. I guess that the journey of coming out almost always entails greater or lesser ordeals, or at least the threat of them. So much depends on how your family, friends and community view same-sex relationships. When you are immersed in the environment of conservative religion, still more when you are a public figure in that world, the hazards are infinitely greater. Here's one response on Vicky's Twitter account today that gives a flavour. Vicky you don’t appreciate how vile, debasing and degrading your vision of Jesus is. The gospel is inclusive of those who hear and respond to the call, turning from their selfish, sinful ways, giving up all for Him. The church is meant to be exclusive, keeping out sin and sinners. I don't quote it with any pleasure. You have to wonder what kind of Christianity that Tweeter is following.
So the first thing I want to do is to salute Vicky's bravery in writing so candidly. She has been subject to shedloads of abuse on social media and in hostile reviews that no-one should have to put up with. This book has been written out of a great deal of personal anguish and pain. Those who don't see human sexuality as Vicky now does need at least to respect the integrity out of which she writes and the personal cost to her of doing so. When we hear another person's story, what we do not do is to rush to judgment as some are doing. Rather, we learn to listen empathically, try to understand what has motivated her, even ask the question, could it be that we need to think again about our assumptions and maybe see things differently?
This is where a narrative approach to personal life can be so illuminating. In the book, we overhear Vicky negotiating the spiritual and theological dimensions of her emerging identity as a gay woman. As a Christian formed within evangelicalism, her integrity necessarily demanded that she take the scriptures with the utmost seriousness, as well as examining her conscience before God. For me, the truth-seeking aspects of her book are among the most moving. In the spiritual tradition, conversio is never a once-for-all decision. It's a lifelong habit of "turning round", re-orientating ourselves to the light and grace of God, always seeking "truth in the inward parts" of ourselves. At its best, this is what the journey of personal discovery and awareness, "coming out" if you like, should mean. Vicky exemplifies this beautifully.
It's not that she makes a strikingly original contribution to the church's understanding of homophile relationships. She doesn't set out to, though as a theologian in her own right, Vicky comments on some of the more contentious biblical texts that are quoted in the debate about homosexuality. She also offers analogies from history that show how the church has at times radically re-evaluated its traditional stances when it comes to, for example, the inclusion of uncircumcised gentiles, the place of the earth in the solar system, slavery, and the role of women in the church's leadership. But the major contribution she makes is to invite us as readers to venture inside Vicky's personal spirituality and thought world. That's a cherished place where we need to tread carefully and respectfully as we consider how to respond. For we are accompanying her on what is possibly the most fraught journey any of us ever have to undertake, that of not only searching for and discovering who we are, but learning how to speak about it before others.
This is what makes Vicky's book more than mere memoir. I want to describe it as a necessary act of witness. That word means pointing to the fundamental truth that belongs to the story we tell. I used the phrase truth-seeking earlier. Witness is about truth-telling. It always has a public aspect to it, the assumption being that where truth is at stake, we bear witness before other people to what we have seen and heard. The lived experience is the thing. No doubt Vicky will have "borne witness" to her Christian faith hundreds of times at the evangelistic events she has taken part in. That's a privileged but often costly thing to do, for it involves declaring who we really are. Now she has had to learn what for her has proved an even more costly way of bearing witness that entails disclosing another, hitherto concealed, dimension of her persona. I come back to her integrity and bravery once again, in being willing to tell us: "this is who I am under God".
But Vicky is doing more than bearing witness to the importance of personal integrity in human life. The book is a plea to all Christians, especially conservative evangelicals, to revisit their attitudes to LGBTQ+ people. The visceral hatred exemplified in some of the interactions quoted by Vicky ought to have no place in any community of faith that wants to live according to New Testament principles. Differences there will always be, "good disagreement" as we are learning to call it. But always with respect, courtesy and above all, charity. We ought to have learned the hard way by now that discrimination is always a sin against the image of God in humanity. The book bears witness to necessity of honouring that truth in the church. We all subscribe to it. But as Vicky makes painfully clear, living out that aspiration is another matter entirely.
What do I take from the book? Two things especially. The first is how damaging it can be for LGBTQ+ people to suppress their identity for fear of what others will think of them. It's entirely understandable, and Vicky's story explains why. But the damage can be extremely hard to put right and can take a lifetime. She writes about the experience of shame in relation to affection and intimacy. The sexual dimension of this is something I understand well from my own formation as a teenager within conservative evangelicalism. But in Vicky's case her denial of her sexuality was also associated with distressing mental and physical illness that required specialist intervention. It's shocking that even in the so-called enlightened societies of the west, there are still suicides among the young due to the shame they feel about their sexuality or the public disapproval they experience. Vicky's book will help young Christian readers conflicted by their own sexuality not only to befriend it but to discover how the vision of radical inclusion as "beautiful, restorative, and life-giving" is truly transformational.
The second thing I take from the book is how urgent it now is for the churches to affirm same-sex relationships publicly and embrace equal marriage. Some have already done so, but not yet the Church of England. I last blogged about this in early 2017. It's not just a question of how we as a church welcome and embrace our LGBTQ+ brothers and sisters and celebrate their covenanted relationships. It's about how we become a genuinely inclusive church that recognises and honours the God-given humanity of every person. I believe that the C of E will in time recognise and celebrate equal marriage among its laity and clergy, just as it came round to accepting contraception and the remarriage of divorced people in the twentieth century. I hope that this time, however, we do better than merely "come round to accepting" same-sex relationships. I hope that we shall want to affirm them generously and gladly. My hunch is that there is now a majority among the active membership of the C of E who want to press for change. Let's hope it happens in our own lifetimes.
Thank you Vicky for your courage and candour in writing, and for the rich gift of your personal and spiritual experience. Thank you for a book that has helped me see things more clearly. You are part of the movement for change in our church. May it happen quickly.
Sunday, 22 July 2018
Sunday, 15 July 2018
I admit I'm struggling with my patriotic duty right now. Not with the concept, for I'm clear that we ought to love our country not because it's better than anyone else's, but because it's ours, it's where we live and belong. (Just as we ought to love our county or city, our village, neighbourhood or town - belonging ro our own "place" should engender a sense of gratitude and pride and concern for its welfare. In classical thought, this attitude was called pietas, the recognition of what we owe to the dust that bore us, shaped us and made us aware, to echo Rupert Brooke's great poem "The Soldier".)
No, it's not the idea of patriotism that worries me, but how hard it is to put it into practice at times. I'm thinking of occasions when you have to say, patriotic love is not because of but in spite of - in spite of the follies being committed in our name, in spite of the disregard for moderation and common sense that is being shown, despite the cavalier attitude being taken by our leaders to the future welfare of the nation.
Yes, it's back to Brexit of course, and how the current government is (not) managing it. This past week has thrown our national dilemma into sharp relief. First came the Chequers agreement that at first looked like a welcome step back from a hard Brexit or from a fatal crashing out of the EU altogether. For a few hours, the cabinet centre held. But not for long. Two big resignations later and it's clear that "things fall apart". The administration is all at sea (just as the UK will be, shorn of its European moorings). Even magical thinking can't save the Tory party from polarising and possibly breaking its back on the shoals of Brexit.
Then, when things could hardly get worse, President Donald Trump landed on our shores. It was an ill-fated invitation if ever there was one, hardly calculated to raise the Prime Minister's standing in the world and enhance her dignity. His insulting Sun interview disparaging her leadership and rubbishing her approach to Brexit was beyond belief. When I read it, I felt for Mrs May on the point of welcoming a visiting head of state and going the second mile in showing the courtesies due to the so-called leader of the free world. But I have to say that she brought it on herself. Her rush to invite him in the first place was already something to wonder at. The sight of her dressed like a woman from The Handmaid's Tale holding Mr Trump's hand was a toe-curling sign of submission to a domineering, capricious and cruel man. These are images we shan't quickly forget. It felt pitiful and demeaning. And no emollient words later on about the "higher than special" relationship could make up for it.
It's clear that Mr Trump despises not only NATO and the European Union, but the whole consensus on which western politics has been constructed since the last war. Never mind our damaged pride - we must live with that (and that may be good for us - being humbled often is). Far more important is what we have learned in the past few days. It's that this is a profoundly dangerous moment for the liberal democracies of our world (and that includes the USA). Mr Trump's fickle behaviour on his European tour - saying one thing to The Sun, then doing a U-turn hours later, shows that he is not a man we can safely trust. Is it a case of agreeing with the last person you spoke to? If so, his lack of stability and reliability is deeply worrying. If you don't know where you are with your closest ally, can he be said to be an ally any longer? Today the EU is lumped together with China and Russia as a "foe" of America. A leader in today's Observer asks: “Hooking our national fortunes to this caricature of a president & any benevolence he may or may not choose to show Britain” - is this what we really want?
This visit that has so humiliated our country has had the effect of throwing Brexit into sharp relief. We can now see it for what it is in the full light of day. The truth is that by "taking back control", we shall be getting far, far more than we bargained for. We shall be on our own in an ocean of indifference to our fate. The EU will not feel it owes us any favours after what the UK has put it through both before and after the referendum. The USA has demonstrated that these islands of ours are of little consequence as it seeks to "put America first". We shall no longer have the global reach and influence we once had when we pooled our sovereignty with our friends and allies in the European Union. We get the worst of all possible worlds. The much scorned Project Fear was right all along.
What our nation is on the point of throwing away beggars belief. I never had the UK down as reckless in its actions. But recklessness is the word that comes to mind now when it comes to Britain's standing in the world and how others see us. And not the least of it comes down to many of those elected members who warned all along that Brexit would expose us to dangers we needed to heed. Among these is the Prime Minister who voted Remain in 2016. If she and her fellow Remainer MPs thought then that it was in the best interests of the nation to stay in the EU, their conviction cannot overnight have been negated by a popular vote. Or if it has been, what do representative government let alone integrity and principle matter any more? To the questions we asked during the referendum campaign - What is prudent? What makes for our flourishing? What holds out the best promise of peace and justice and environmental care in our continent and beyond? - the answers given then by Remainer MPs cannot have changed just because a narrow majority claimed to express "the will of the people". (Don't let's get started on the gross folly of allowing huge constitutional change on the flimsy basis of a simple majority vote. In my view, David Cameron has more to answer for in his leadership of the nation than any PM since Anthony Eden.)
This is why my patriotic love of country is under strain at the moment, why it's in spite of rather than because of. I love Britain for many reasons, among which three stand out. First, its instinct for fairness and toleration, its temperamental stability and its innate common-sense. Second, its traditions of generosity, hospitality and welcome to incomers and refugees (but for which, as I've often said, I wouldn't be here today, my mother being an asylum seeker who found sanctuary in Britain during the Nazi era). And third, its outward-facing openness to peoples beyond its borders, its belief in maintaining strong connections across the world through supra-national bodies like the Commonwealth and the EU. All these virtues are under threat at present. In their place our great nation is turning into an inward-looking, self-interested, isolationist, bad-tempered archipelago feuding with itself while all the while losing its way when it comes to finding its place in the modern world and exercising lasting global influence.
All of which is beyond sad. For the first time in my life, I don't feel at home in this country as it is fast becoming. I am an exile in my own land, out of sympathy with the prevailing mores that turn their back on the alliances that make for our health and strength and greatness as a nation. Make no mistake: Brexit will enfeeble us, rob us of our influence, weaken our ability to make a difference in the world. From what I've seen and heard, there are a fair number of us who feel the same way, maybe over half the electorate now. Which is why the British public must be allowed a vote on the final Brexit deal that is agreed, including the option to remain within the EU. The best we can hope for is that we recover quickly from this fit of craziness that has overtaken us. If not, I fear for my children and grandchildren and the country we shall have bequeathed to them when we are gone.
No, it has not been the best of weeks. But nil desperandum. It looked pretty bleak in 1940. God can help us find our true selves again, and deliver us from the threats that ambush us. Onwards and upwards as they say. Never lose heart. Kyrie eleison.
**I have another blog exploring patriotism in relation to Brexit: follow this link.
Thursday, 5 July 2018
I'm not one of those with a dramatic life-and-death story to tell about the NHS. I've not troubled my GPs overmuch in my lifetime. Most of my ailments have been small beer compared to what many others have had to face: childhood infections and abrasions, adolescent allergies, the odd broken limb, hypertension, mild atrial fibrillation, psoriasis. I've undergone a vasectomy, a prostate op and keyhole surgery for hernias. I have NHS hearing aids. Too much information? I suspect that for a man coming to the end of his seventh decade, it's pretty standard fare.
The Archers, the NHS and I are almost exact contemporaries. After the war, my mother became a nurse at the old Charing Cross Hospital in central London where I was born. Neither she nor my father were people of faith, but they did instil in me from a very early age a kind of hushed reverence for the NHS. (The Archers had to wait a few more years.) Our GP in north London was an elderly German-Jewish exile called Dr Landstein. I recall him quite clearly from the mid-1950s: kindly, compassionate, wise. Nothing was too much trouble for him. He enjoyed home visits and chats with my mother who like him had also survived the Holocaust. It felt like a family bereavement when he retired. I remember his successor too, Dr Giwelb. He was younger, less priestlike, more professionalised, more "modern", but he too was among the gods of my childhood pantheon (where they were flanked by Miss Bull, my primary school headmistress, and Owen Brannigan who lived three doors away on our street). Between them, they shaped my expectations of healthcare for a lifetime. And they have been abundantly fulfilled in adulthood. I'm thinking especially of two marvellous GPs had in Sheffield and Durham. Perhaps they know who they are.
When I was a parish priest, I was also the official chaplain to the town's infirmary, paid by the NHS. I learned a lot about healthcare in those years, not least when I was involved in the in-service training of doctors, nurses, administrators and support staff. I was proud to be a tiny part of that exemplary hospital, proud to have a role in an institution that was so valued in the community. If I ever entertained doubts about the virtue of universal healthcare (I'm not sure that I did), my experience in that place of truth and love quickly dispelled them.
So I understand why Polly Toynbee writes as she does about the NHS as a kind of surrogate religion. It's simply there, like the good old C of E, a benign institution that we're glad exists to bless our nation and provide for it at times of need, even if we rarely have to trouble it ourselves. For my generation and for everyone younger, it has hatched us, patched us up and dispatched us. We've felt safe and cared for. We've never known anything else. We can't quite understand why the whole world doesn't emulate the NHS, why the United States, for instance, has struggled so hard to provide even the rudimentary ObamaCare for the most needy that is now being unravelled by Donald Trump.
But we know for ourselves how politicised health care has become. No government has dared to tamper with the idea of universal healthcare free at the point of use. It would be a certain vote-loser. And yet the sustainability of the NHS is under threat in a way that would have been inconceivable even a quarter of a century ago. Conservative administrations have been reluctant for decades to say openly that excellence in healthcare requires that we all put our hands in our pockets to pay for it through our taxes. Only now is there a belated acknowledgment of this in the Prime Minister's £20 billion funding commitment. It's a welcome start. But it's nowhere near enough if the NHS is to be stabilised. It's now an urgent case of playing catch-up. Years of chronic underfunding must be put right if the founding vision of the NHS is to be honoured in our day. To achieve this, our leaders have to believe in it. Back to the NHS as a quasi-religion that needs vision and faith if it's to serve us well and flourish.
I recently read Adam Kay's book This is Going to Hurt. He was a junior hospital doctor specialising in obstetrics. He loved his work and showed every sign of going on to a promising career as a consultant. But the pressures on him as a healthcare professional became intense - not because of any failure of his, but because of "the system": impossible working hours, lack of resources, an absence of proper rigorous supervision, the ever-increasing likelihood of making a life-threatening mistake. So he resigned his position and is now a writer. His book is candid about his experience. It is by turns very funny and extremely alarming. We've known for years what GPs and junior hospital doctors have to contend with. But when you read something as personal and vivid as this, you begin to worry. You wonder how on earth the NHS can carry on as a viable institution, let alone have a future.
Like so many other things - the environment, arms sales, ethical trade, reform of our financial structures, the benefits system, Brexit, it comes down to the political will. Do we really want a future in which the founding vision of the NHS continues to play a central part in the welfare of our people? If so, are we willing to pay for it? Our politicians must come clean. And while we're on the subject, that applies to social care for the elderly too. We baby-boomers are getting old. Demographic projections show how our demands on the NHS will put it under ever-increasing strain until our generation has died out. Before that, we are going to need social care that is beyond the means of many people to afford. For those who are "just about managing" or not managing at all, the prospect of ageing is bleak and even terrifying. After a lifetime of looking after others, who will look after them?
Today we celebrate the vision and courage of those pioneers of 70 years ago who believed that the nation should look after its people from cradle to grave. That's not about setting up unhealthy dependencies so much as creating structures of mutual giving and receiving so that those who need care have access to it and need not fear that it will be denied them. It's old-fashioned to speak of "the idea of a Christian society". Yet I profoundly believe in this ideal of a public caring institution which is for all people, and from which no-one is excluded. It's a practical expression of the great commandment to love our neighbour as ourselves. On this NHS birthday, and out of gratitude for all that it represents, I believe we must renew our heartfelt political commitment to it so that our children and grandchildren may benefit as we have done.
But a birthday is for celebrating and being thankful. The NHS is not a perfect institution but I want to say, unhesitatingly, that it is a great one So this is a day to be glad and set our hopes high. As the Archbishop of Canterbury tweeted today, "The NHS is an expression of our deepest shared values. Whatever its challenges, it’s about us living out our concern for solidarity and the common good. It reflects God’s concern for every person without exception. Today let's pray, give thanks and recommit our support. The NHS can be proud of its first seven decades." Indeed. Floreat!
Saturday, 16 June 2018
I'm sure everyone at this end of England welcomes this opportunity to put the North back on the map. Having worked in the northern Province of the Church of England for exactly two-thirds of my working life in public ministry, I've seen how the large parts of the North can fall into despondency at the decline of its traditional industries, its economic challenges and how far away it can feel from the centres of decision-making in London. For example, the North East receives only one tenth of London's share of the nation's investment in public transport infrastructure. During the Great Exhibition, we shall continue to watch Pacer trains rumble in and out of Newcastle Central Station and squeal round the curves on the Gateshead loop across the river. Our southern guests might be intrigued to see these archaic trains still running up here, a phenomenon to make them wonder whether the Northern Powerhouse is reality or fantasy.
I believe it can and must be a reality. We should be glad that throughout the summer, the North of England will be girding up its loins to accentuate the positive. It will present itself to the nation and the world as a forward-looking place of enterprise, originality and innovation where people love living and working in its resilient, lively and colourful communities. When we consider how the North has influenced, changed and enriched the world's industry, enterprise, heritage and arts, it is out of all proportion to the narrow geography on which we sit here in England. Its achievements are truly astonishing - and let me emphasise the tense - it's not that these achievements were once astonishing, it's that they still are today. Newcastle and Gateshead will demonstrate this in abundance this year in all kinds of ways. It's good news that heralds a great summer of celebration.
However (there was bound to be a but), I hope this ambitious vision of a Great Exhibition of the North is big enough. Let me explain.
First, I hope that words like "innovation" and "enterprise" are understood as referring to a history that long predates the twentieth and twenty first centuries, indeed the industrial revolution whose cradle this part of England largely was. For instance, the Roman Wall that runs right across the far north of what we now call England was in its time (and still would be today, Mr Trump) a huge project that called for topographical, engineering and construction skills of the highest order. Antiquity has left its visible mark on our northern landscapes in a way that is unique on this island. I hope many of our visitors find their way into Tynedale to admire the Wall and thereby set modernity into a larger context. Every generation has made its contribution and left its imprint on our landscapes, towns and cities. It's good that history puts us in our place.
Secondly, Northumbria's "Golden Age" of Christian civilisation in the seventh and eighth centuries is an essential part of the North's heritage. You can't really "get" the North's rich character and identity if you airbrush out of its legacy the profound Christian influences that shaped it and gave it the strong sense of place that endures today. Spirituality comes into things. In 2013, when I was Dean at Durham Cathedral, we welcomed back to the city the Lindisfarne Gospels for the first residency of what is hoped to be a regular cycle of visits to the peninsula where that "Great North Book" once lived. That summer, we all learned a great deal about how precious this Christian inheritance from Saxon times still is, and how it has the power to inspire and motivate people of faith even to this day. Will all this feature in this summer's activities? I hope so. Once again, I hope our guests will find their way to Lindisfarne, the "cradle of English Christianity", or if that's too far from Tyneside, venture inside our cathedrals at Newcastle and Durham, or Bede's churches at Wearmouth and Jarrow, or Wilfrid's at Hexham Abbey. They are full of design innovation, full of spiritual enterprise. All this belongs to the North's spiritual and cultural capital.
Thirdly, I hope that the many poor and marginalised communities of the North will feel that this Exhibition is for them too. The North East has some of the most needy and deprived communities in the country, many of them within a stone's throw of the beautifully developed Tyneside waterfront. Parts of Tyneside and Wearside, as well as South East Northumberland and East Durham, are severely challenged in terms of economic growth, public services, housing, education, community facilities and, less tangibly but no less importantly, in their sense of collective wellbeing, confidence and hope.
These places of poverty and need, where people are "just about managing" or not managing at all, are often hidden from public sight and attention. These are the worlds of the TV series Broken, and films like I Daniel Blake, Billy Eliot, Purely Belter, Brassed Off and The Full Monty - all set in the North of England. I am sure that the Great Exhibition is intended to be a genuinely popular event, a ten week celebration for all the people of the North. Tyneside knows how to party like nowhere else in the country! The question is, how to take the Great Exhibition out into these communities and create events that affirm the local and the particular, that say loudly and clearly: this is for us all?
You can't do everything of course. But unless there's a strong sense of inclusion, even the best of intentions can have the effect of reinforcing the perception, no the experience, of disadvantaged people that they are on the edge of developments that are not really for them. I want to believe that this summer's events could be a wonderful way of invigorating and empowering fragile communities by offering visions of a better future. What will count is how the Great Exhibition of the North is followed up, what its long-term legacy turns out to be. It could be hugely positive. But it needs to be more than midsummer feel-good if it's to make a real and lasting difference to human lives.
Let me conclude on a personal note. I first came to live and work in the North more than half my lifetime ago when I became the vicar of a Northumberland market town in my early thirties. It was challenging to find myself in a culture so different from the one I'd been brought up in, that of suburban north London. But how enriching it was! It shaped me in ways beyond my imagining at the time. And when I went south again for a few years, I couldn't shake off my newly acquired feeling for "North". And didn't want to. I took groups annually up to Holy Island to introduce them to Northern Christianity. In due course, I returned - first to Sheffield for eight years, and then to Durham for nearly thirteen.
In today's Guardian a travel feature suggests some of the best places in the North East to enjoy a day out during the Exhibition. When I read it, I felt proud and glad to have lived and worked in this great region, and still to be a part of it. I've come to care deeply for it in all its variety. I want to champion it if I can. Hence my tribute in photographs. Hence this blog.
Come and see us. Discover the riches of the North. Bring your friends and make new ones. Experience living in a different way. Celebrate. Share our life for a while. Be inspired!