Patient revolution needs an intellectual framework and for those of us who are Christians, our understanding of the Christian picture of God and the world can give us one.
You have to work a bit, though. The Bible isn’t an easy book and plenty of it sits uncomfortably with our 21st century cultures. Not the least of the problems is the book of Genesis, which sets up the whole story but definitely does not sit all that well for those of us brought up on the kind of reporting that checks facts, balances opinions, and prizes cool-headed objectivity.
Which is where Biblical scholarship can, at least in theory, help. And perhaps the most refreshing set of studies I’ve come across were written by John H Walton, now emeritus professor at Wheaton College.
Walton comes from the conservative and evangelical wing of things — twenty years at Moody Bible Institute for example –but his take on the ancient literature is refreshing and helpful.
I’ve just read a book co-authored by him about Noah’s flood. Which is a topic frequently avoided in polite company, but he is arguably rehabilitating it. A few points:
It is, in someone’s poignant words, ‘before theology.’ This is how people in that cultural flow learnt who they were and who God was. Abstract, propositional theology had yet to be invented.
It was written in a different cultural flow than the one we inhabit, and written to different conventions.
The author is not ‘describing an event’ but ‘authoritatively interpreting what God was doing’. Genesis’ flood account is ‘a rhetorically shaped account of an ancient flood tradition’. You can’t reconstruct what actually happened from it in the same way you can’t write the story of Guernica from Picasso’s painting of it.
It uses hyperbole. As the authors point out, if I say ‘this suitcase weighs a ton’, I am using hyperbole. People of a literalist cast of mind would wonder if I am lying. But I am not lying. They just haven’t grasped the idiom I’m using. Similarly with cataclysmic events in the Bible. To show their cosmic significance, hyperbole is deployed. If the flood really happened, it was not universal, but in the Genesis interpretation, it is described in universal terms so that we see its cosmic significance.
The big picture it paints is of
God bringing order to chaos, so that the whole of creation becomes his dwelling-place
Death as God’s judgement on sin, sometimes through catastrophe, sometimes through old age, but always and everywhere, ‘death reigns’, with sorrow and sadness always following.
But that’s the backing music. The melody is that God reigns even more supremely through kindness and mercy, in and through his care for his people, who are themselves (or are supposed to be) order-bringers and enjoyers of his company.
So, we can see a picture of God that one day involves
God’s whole creation re-formed as his dwelling place
Humans, in relationship with him, working towards that final destination
Not, it is true, walking a straight line.
Us happy to be slow in that work, not seeing its beginning or forcing its end, but fulfilling our bit of the story.
The slow philosophy is not about doing everything in tortoise mode. It’s less about the speed and more about investing the right amount of time and attention in the problem so that you can solve it. Carl Honoré
My wife pointed this quote to me, which reminded me I’d read Carl Honoré’s book In Praise of Slow many years ago. I’d forgotten; but it surely influenced me a lot.
I also found this interview with him, which I think is public domain, and indeed used in publicity for his book. So I hope it’s OK to reproduce it here.
Q&A with Carl
What is In Praise of Slow about?
It examines our compulsion to hurry and chronicles a global trend toward putting on the brakes. It is the unofficial handbook and bible of the Slow Movement. It is published in more than 30 languages and has been a bestseller in many countries. It was a BBC Radio 4 Book of the Week and the inaugural choice for the Huffington Post Book Club. It also featured in a British TV sitcom, Argentina’s version of Big Brother and a TV commercial for the Motorola tablet. The Financial Times said In Praise of Slow is “to the Slow Movement what Das Kapital is to communism.”
Is the Slow Movement anti-speed?
Of course not! I’m not an extremist of slowness. I love speed. But faster is not always better. Being Slow means doing everything at the correct speed: quickly, slowly or whatever pace works best. Slow means being present, living each moment fully, putting quality before quantity in everything from work and sex to food and parenting.
Has our obsession with speed has gone too far?
It’s reached the point of absurdity. You can now do courses in Speed Yoga or attend a Drive Thru Funeral. A magazine in Britain even published an article recently on how to bring about an orgasm in 30 seconds! So even in the bedroom it’s, “On your marks, get set, go!” Our speedaholism is out of control, and we all know it.
What inspired you to embrace Slow?
A personal wake-up call. When I caught myself admiring a book of one-minute bedtime stories (Snow White in 60 seconds!), I suddenly realised I was racing through my life instead of living it.
But if we slow down, surely life will pass us by?
On the contrary. Life is what’s happening right here, right now – and only by slowing down can you live it to the full. If you are always rushing, you only skim the surface of things.
How has slowing down changed your life?
Every moment of my day used to be a race against the clock. Now I never feel rushed any more. I do fewer things but I do them better and enjoy them more. I am healthier and have more energy. At work, I am much more productive and creative. I also have time for those little moments that bring meaning and joy to life – reading to my children, sharing a glass of wine with my wife, chatting with a friend, pausing to gaze at a beautiful sunset. I feel so much more alive now.
Why do we live so fast today?
Lots of reasons. Speed is fun, sexy, an adrenaline rush. It’s like a drug and we are addicted. At the same time, the world has become a giant buffet of things to do, consume, experience – and we rush to have it all. The modern workplace also pushes us to work faster and longer while technology encourages us to do everything faster and faster.
What is the main obstacle to slowing down in this fast world?
Fear. Thanks to the powerful taboo against slowness, even just thinking about slowing down makes us feel afraid, guilty or ashamed. Add to that the fear of being alone with our thoughts. Speed is often an instrument of denial, a way of avoiding deeper problems. Instead of facing up to what is going wrong in our lives, we distract ourselves with speed and busyness.
Slowing down can be the antidote to that. It allows us to reflect on the big questions: Who am I? What is my purpose? What sort of life should I be leading? How can I make the world a better place? Such questions can be uncomfortable but confronting them ultimately brings greater depth to our lives.
Is the Slow Movement also gaining ground in the workplace?
Very much so. Forward-thinking companies all over the world are looking for ways to help their staff slow down. By giving them more control over their schedules so they can work at their own pace, accelerating and decelerating when it suits them. By limiting working hours. Or by creating quiet spaces for doing yoga, massage or even take a short nap during the workday. The boom in meditation or mindfulness in the corporate world is another sign that business is waking up to the power and wisdom of slowing down. Not long ago the Economist magazine told its readers: “Forget frantic acceleration. Mastering the clock of business is about choosing when to be fast and when to be slow.” And that’s the Economist singing the praises of slowness in the workplace; it’s not Buddhist Monthly or Acupuncture Weekly!
What are the tell-tale symptoms of living too fast?
When you feel tired all the time and like you’re just going through the motions, getting through the many things on your To-Do list but not engaging with them deeply or enjoying them very much. You don’t remember things as vividly when you rush through them. You feel like you’re racing through your life instead of actually living it. Illnesses are often the body’s way of saying, “Enough already, slow down!”
What is the future of the Slow Movement?
The good news is that the Slow movement is growing fast! And as the world gets faster, the need for a counter-current of slowness will grow too. I feel more optimistic now than I did when In Praise of Slow first came out.
But what do you say to people who claim that the world will inevitably go on speeding up and that a Slow revolution is pie in the sky?
I say look at the history books. Take the rise of feminism. In the 60s, when feminists said the world was unjust and the moment for change had come, the mainstream reaction was: No, the world has always been this way. You can’t change it. Go back to the kitchen! But look at the world today. Obviously there is a long way to go to create a world of perfect gender equality, but a woman today could hardly imagine how severely life was limited for her grandmother. I look at my sister and my grandmother and marvel at the change in just two generations. And the green movement has followed a similar arc: it was dismissed as a plaything for hippies and tree-huggers thirty years ago but today is near the top of the political agenda. The message is that the world can change, if we want it to. For a cultural revolution to occur, you need three factors: the need for change; an awareness of the need for change; and people willing to put that change into practice. We now have all three factors in place for the Slow revolution to push on. I think the Slow movement is at the same point as feminism or green-ism was 30 or 40 years ago. We won’t change the world, or make it Slow, by next year. It will take time. The Slow revolution will be slow. But I believe it will happen.
What will a Slow world look like?
It will be a world that is healthy, happy and humane. But you have to realistic. I am no utopian. I am a skeptic by nature. I don’t believe we will ever create a world where everyone does everything at the right speed and no one ever feels rushed. That’s just a fantasy. The world is too complex and interconnected for that. It’s impossible in a world where we have to interact with others. Impatience is also part of being human. I suspect even the Dalai Lama rushes unnecessarily sometimes! Even I forget to slow down from time to time. I face a barrage of requests to give speeches, do interviews, etc from all over the world every day and it’s hard not to get caught up in the frenzy. But at least our starting point should be to seek the tempo giusto and to expect others to do so too.
What do you hope readers will take away from In Praise of Slow?
I hope that they will pause and reflect on how they lead their lives and how their lives affect the people and the world around them. I guess what I really want is for readers to grasp the very counter-cultural idea that the best way to survive and thrive in the fast-paced modern world is not to speed up but to slow down. And it seems to be working. Every day I open up my inbox and find a few emails from readers around the world who say the book has changed their lives. It’s exciting, and humbling.
My bookshop
I’ve been busy for the last few months moving all my blogs to Substack — slowly, as it happens. Once it’s done I’ll let you know. Part of this involves putting all the books I’ve recommended over the years into my own bookshop at Bookshop.org. This site enables you to buy books by post much as you would through Amazon or someone, but a bit from each purchase goes to support independent bricks-and-mortar bookshops. (And some in theory comes to me.)
Creating your own bookshop with all the books that lit you up and changed how you think, or just were great, is the most enormous fun, like surrounding youself with old friends. My shop is still a work a progress but I thought you might like a sneako peeko.
In the last dozen years, as government cuts have taken hold, churches have stepped in to provide help to some of the most needy in the country. This has been a widespread, nationally significant movement, and politicians are beginning to notice. If this work continues and develop, it could transform our national life and our politics.
This was the summary of a message we heard from Sir Stephen Timms MP, who spoke at our Christmas Men’s Breakfast in my local church, St Martin’s in Cambridge in December 2023.
Hope made visible
He described a colleague of his (now a life peer on the Labour front bench in the House of Lords), who had become chairman of the Refugee Council.
Her job entailed visiting projects supporting refugees all over the country. The most remarkable ones, often involving sacrificial service by the volunteers, were run by churches.
‘To her complete surprise, she found lives characterized by the fruitfulness that Paul writes about in his epistle to the Galatians.
‘[Maeve Sherlock] decided to find out more about this; she attended church in Islington, then an Alpha course. In 2010 she became a member of the House of Lords; in 2018 was ordained a deacon and from last year became non-stipendiary minister in St Nicholas’ church in central Durham, as well as being on the Labour front bench in the House of Lords.’
Sir Stephen went on:
‘What I want to argue this morning is with things in the country in such a depressing state, and with so many things apparently not working as they should do, more and more people are looking to the churches, and are finding something different there, something better, something more hopeful … we need that fruitfulness to transform our politics.’
Supercharged by the pandemic
He described when he was leader of Newham council, more than twenty five years ago, that they were always polite to churches, but they never worked with them as partners.
The pandemic revealed a different picture than the common picture of church decline. He described getting two emails from constituents saying they had no food; and another email from the current elected mayor of Newham saying that a certain vicar, if contacted before 10am, would get a food parcel delivered before 6pm that day. Stephen tried this at the beginning of the lockdown, Good Friday 2020, and it worked. Many people, with no prior connection to the churches, became dependent on the churches for the basics for living.
The all-party group on faith and society commissioned a report, available on their website, published in Nov 2020, about faith groups and local councils in the pandemic, revealing that all over the country, faith groups were the ones providing help.
This was a surprise. The default for council officers was that working with faith groups was too difficult and complicated; either faith groups would spend any money given on converting people, or they’d favour their own adherents. ‘But come the pandemic lockdown, there wasn’t anybody else …
‘Faith groups uniquely had the premises, the volunteers, and the motivation, and the connection with people needing help that no-one else had.
‘Far from [churches] being “on the way out,” it turned out, in this decade, when the crunch came, communities became completely dependent on their churches.’
Foodbanks
All the Trussel Trust foodbacks are based in churches. Churches were unique in their capacity to help. They exemplified the ‘big society’.
Christians against poverty
Another high-impact Christian initiative is ‘Christians against poverty‘, founded in Bradford. They support people in debt and train church members as debt counsellors. Sir Stephen also mentioned churches providing shelter for the homeless, and welcoming refugees, and facilitating street pastors.
Nationally significant
MPs are noticing these developments. Nowadays the Parliamentary Prayer Breakfast, once desultory, now packs Westminster Hall.
Quoting a historian:
Between 1780 and 1850, the English ceased to be one of the world’s most agressive, rowdy, outspoken, cruel and bloodthirsty nations and became one of the most inhibited, polite, orderly and goodly-minded …
‘I think that transformation was a really really positive transformation which all of us are continuing to benefit from to this day and how huge were the benefits of that fruitfulness which exploded all over the country, including the transformation of our politics.
‘And I think that the state we are in now requires another awakening on a similar scale and on the same lines. And I am one of those who thinks it could happen and who hopes that it will.’
Not many of the recipients of those services are coming to faith. But people are coming to faith but in a different way. Theos [the thinktank] found that others in the community, seeing what the churches are doing, offer to help out.. and they are the ones who end up coming to faith.
‘Churches are doing the heavy lifting to support their communities in very very difficult times.’
This is the best time of year to experience ‘Peak Bookshop’. All the titles for Christmas shopping will be in. (Or should be.)
Sort your way past the:
Celebrity puff pieces
Recipe books
Old horses being flogged (regular bestsellers hatching another well-timed Christmas hardback)
… and find the stuff that makes bookshops great. That makes bookshops still great despite being gutted and filleted by Amazon: a curated collection of original, brilliant, beyond-our-experience insight. Storytelling round a global campfire. Human minds on sale, packaged for easy consumption. The best thinking, expressed in the best ways, all ready for us to engage with, dream with, laugh with, lose ourselves in, ponder, be shaped by.
Glory be.
(This is a repeat of a blog I first wrote in November 2016, happily still true).
Beware middle age. You become aware the world has changed around you, you are no longer at the cultural centre of things, and you attach moral weight to the change. You haven’t just grown old–blithely ploughing your land into a deep rut while the world stayed fertile and flexible–you think it’s got worse. The country is going to the dogs.
I don’t entirely believe this. I rather prefer Dickens’ formula, that the good old days, like now, were the best of times … the worst of times.
But surely some things get worse, even as other things get better, as the erratic lighthouse-beam of the world’s attention lights stuff up?
One of the things that may have got worse is the fraying of the social fabric. Commentator and cultural critic (or, OK, journalist on a deadline) David Brooks wrote a fascinating article for The Atlantic1 in which he tried to answer a couple of questions:
Why have Americans become so sad? – he points out a few statistics, rising rates of depression and loneliness, increasing lack of friends, and ‘persistent feelings of sadness or hopelessness.’
Why have Americans become so mean? He cites restauranteurs and medical staff, for example, facing never-before-seen levels of rudeness, cruelty, and abuse from the general public. Himself a recent, adult convert to Christ, he says, ‘we’re enmeshed in some sort of emotional, relational and spiritual crisis.’
Many reasons have been offered (as he points out): the rise of social media; the decline of community organizations; the toppling of the pyramid that had male, white, hetrosexuals at the apex; and the high levels of poverty and insecurity after we baby boomers bought all the houses, snaffled all the good pensions and left the national finances neck-deep in the red.
Brooks doesn’t dispute any of these, but he points to a deeper cause. ‘We inhabit a society in which people are no longer trained in how to treat others with kindness and consideration … We live in a society that’s terrible at moral formation.’ His solution, if I’m reading him right, is education.
He may be right. But (even accepting his diagnosis) I’m not so sure. My problem is that I’m not sure that ‘moral education’ actually works. I rather think (and maybe I have the apostle Paul on my side here) that any amount of moral instruction only makes us more creatively sneaky at finding outlets for our evil hearts. Paul himself knew all kinds of law, he had moral instruction from his nose to his toes, but his true nature still leaked out as pride, hypocrisy, cold-heartedness, snobbishness and self-righteousness. My reading of the gospels is that Jesus found the Pharisees, moral crusaders whether you asked them or not, much harder to bear with than the ordinary sinners who drank too much or slept around. The Pharisees’ collective A+ in moral education played to their low cunning and monstrous smugness.
But if it’s not education, what? I think the answer is love. I would argue that loving behaviour, like many other things, travels down human networks. The kind or courteous person in the workplace changes the workplace. The generous act spawns further generous acts. Human goodness spreads. It’s not so much ‘education’ as lived-out loving decency that exerts a soft pressure on those who receive it.
I have heard that one of William Wilberforce’s aims in life was ‘to make goodness fashionable’, and I think it is true the one person’s behaviour can eventually, via a long and winding road, change the culture. There are many examples of this. For example, I have worked with legal professionals and judges for more than 20 years. I have never seen even the faintest suggestion of a bribe. I remember the horror at my son’s school when word got out that a parent (not from a British culture) had offered a teacher money to smooth the path for a child. It was a scandal roughly on a scale of someone exposing themselves in the playground. That is not to claim my own culture is especially good, just that in the matter of bribery in those two instances, it was unthinkable and inconsciable. That’s culture. Integrity (in this narrow area in these isolated cultural examples) has become fashionable.
Or take sport. In Rugby Union, the only person who can question a referee’s decision is the team captain, and they can only make a polite enquiry. In soccer, players surround the referee and harangue them. There are two different cultures. Maybe one day soccer players will be as polite to match officials as rugby players are today; or maybe one day rugby players will be as rude as soccer players are today. I suspect whichever way any of this changes, it will be because some influential people did it first and in some mysterious way their behaviour became fashionable and normalized within the culture.
The Christian church changed the brutal Roman culture; it became unappealing to watch people being eaten by lions. The @metoo movement addressed and changed the laddish culture of the ‘noughties. What was done then is no longer accepted now. I don’t think it was education that did this; somehow it was social pressure tied up with love.
Interesting. Reminds me of Paul’s description of the Philippians, whom he instructed to ‘become blameless and pure, “children of God without fault in a warped and crooked generation.”[c] Then you will shine among them like stars in the sky.’ (Philippians 2:15)
The New Atheist movement, headed by its ‘four horseman’ of Richard Dawkins, Christopher Hitchens, Daniel Dennet and Sam Harris, so influential in the early 2000s, has, I read, ‘fractured and lost its spirit’. 1
The author of that quote, Sebastian Milbank, a critic and editor and (I think) Blue Labour sympathizer, notes that part of the reason is that the political left has shifted. Back in the day of Peak New Atheist, the left (in Milbank’s telling) were happy to stand on science and observable facts and what worked rather than the religion-inspired dogmas of the right-wing. So New Atheism with its talk of reason and evidence, was a natural fit (regardless of the politics of the Four Horsemen themselves): a powerful alchemy: the trendy centre-left fused with a newly articulated atheism.
But as well as New Atheism splintering internally, the political left has headed towards (again in Milbank’s telling) ‘an ideology of “care”; ‘the lived experiences of victims’; ‘indigenous ways of knowing.’ Cruelly, it might be said to have headed for the touchy-feely and the subjectively felt instead of the proven, and may indeed have come to view science and rationality as a power-grab rather than a bipartisan quest for common truth and common good. This is bad news for New Atheists, who don’t have anything else to offer, don’t do touchy-feely at all, and who have been left becalmed by the fickle winds of the zeitgeist.
Then look at what the ever-thoughtful Peter Dray writes.2 He works for the Christian student movement UCCF and is a keen observer of changing trends in student life. He quotes the ‘Russian born satirist, author and political commentator Konstantin Kisin’:
The reason new atheism has lost is mojo is that it has no answers to the lack of meaning and purpose that our post-Christian societies are suffering from. What will fill that void? Religious people have their answer. Do the rest of us?
Dray goes on:
It’s this kind of existential questioning that characterises many students today. If there is no God and no purpose, and the universe is wholly indifferent to our lives, then what’s the point? How can we make sense of our apparently innate sense of justice? Where can we turn when we feel overwhelmed by life’s anxieties? Are we really happy to reduce love to an unfortunate side-effect of our evolutionary psychology?
He argues the key challenge (for those seeking to present the Christian gospel to students) is now ‘demonstrating the uniqueness of Jesus in a world of therapies.’ And he says, We should surely celebrate that today’s students are asking deep existential and personal questions that only Jesus can truly answer. To those with eyes to see, Jesus is clearly about to offer a weightier, more substantial hope – one which addresses us not just at an emotional level but which calls us to repentance and faith, and to life with the living God.
All fascinating stuff. A challenge for me personally, because the realm of science, logic, evidence and the common good is home ground for me. I would be quite happy to dialogue there with New Atheists. Jesus, I would argue with them, is the piece of rogue data you can’t ignore. If he rose from the dead, that upsets everything, even the Second Law of Thermodynamics, which is everything.
But what is revealed by the new zeitgeist, if accurately observed in today’s students (which of course must only be patchily true), is surely the shortage, and the centrality, of love, and the golden shackles that bind together love and meaning in the human frame. These things are beyond reason and science and therefore beyond New Atheism and its parallel, Christian apologetic.
Jesus is the way and the truth and the life and God is love. All else falls before the grandeur of this.
Gavin Francis’ book Recovery — GP’s take on the neglected art of convalescence –:
has a brilliant example of what good, or harm, our minds can do as part of our well-being; worth quoting. Francis talks about two middle-aged men who ‘a few weeks apart both suffered a cardiac arrest and collapsed, ostensibly dead, but who were successfully resuscitated with electric shocks. Both were then fitted with portable electronic defibrillators …[that were] about the shape and size of a matchbox’. If either man collapsed again, ‘the portable defibrillator would sense the change and shock the heart back into a healthy rhythm.’
‘For one of the men, the intimate experience of the proximity of death, the fragility of life and his new reliance on the implanted defibrillator was utterly traumatic. He began to suffer panic attacks and fiddled ceaselessly with the swelling beneath his collarbone. He couldn’t find a way to stop fretting that it might fail. At the time of his cardiac arrest he had been working as an administrator but he found himself unable to go on working. He was afraid to be alone, and his nights became a torment of insomnia.
‘For the other man, the almost identical experience of collapse and then resurrection became an epiphany of gratitude. His new life was a gift, he said, for by rights he should now be dead, and all the tedious, niggling irritations that once troubled him seemed to dissolve. It was enough to be able to breathe this air, walk on this earth, see his grandchildren. He had always lived modestly, but now began to emjoy sumptuous meals, fine wine, and booked holidays to places he would never before have considered visiting.
‘He had died, but then he lived again, and that new life into which he was born seemed one of richness, tenderness and gratitude.’
More about the teaching of Walter Wink, as mentioned last week, in his book The powers that be, which was a later summary of earlier work.
Wink teaches that every institution possesses an ‘outer, physical manifestation’ and ‘an inner spirituality, corporate culture or collective personality’ (p24) and combined they correspond to what the New Testament called ‘powers’, which were a tangible part of life back in New Testament times. Materialism has slanted our impression of them, but perhaps they have not gone away.
For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms (Ephesians 6:12).
For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him (Colossians 1:12).
For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers … will be able to separate us from the love of God in Christ Jesus (Romans 8:38-39).
Are these ‘powers’ good or bad? It is customary in my part of the church to think of them (or at least the spiritual components) as ‘bad’, spiritual remnants perhaps of an original fall that led to the fall of some spirits into evil; the same worldview as can be found in the Bible and which John Milton used in Paradise Lost. And it is true that Jesus is never recorded as coming across an evil being that he wished to redeem. He apparently wished to expel all of them from his good creation.
In Wink’s view, however, the powers are:
Good
Fallen
Needing redemption.
He argues that:
These three statements must be held together, for each by itself is not only untrue but downright mischievous. We cannot affirm governments or universities or businesses as good unless we recognize at the same time that they are fallen. We cannot face their oppressiveness unless we remember that they are also a part of God’s good creation. And reflection on their creation and fall will seem to legitimate these Powers and blast any hope for change unless we assert, at the same time, that these Powers can and must be redeemed. But focus on their redemption will lead to utopian disillusionment unless we recognize that their transformation takes place within the limits of the fall.
Wink, op. cit., p 32
Whether or not the Powers can be redeemed (or merely expelled), the material, earthly institutions certainly are created, fallen, and can be redeemed. At the moment this is within the limits prescribed by our current fallen world; in the future it will be fully so, as part of New Creation.
This is eye-opening stuff:
Institutions have a spiritual character as well as a material form.
Institutions are good, fallen, and capable of a degree of redemption.
They will be fully redeemed at the so-called eschaton, the full arrival of the New Creation.
How can the Powers be opposed? How can institutions be redeemed, or at least cleaned up a bit, capturing more of their divine vocation?
I have to skip over a large and brilliant part of his analysis here but the central understanding is that violent overthrow won’t do it. All violent overthrow does is replace one system of spirit-fueled domination with another. A revolution is rightly named: it’s just the turning of the same wheel. What do ‘work’ (and again I am oversimplifying) are the things Jesus taught so directly. Turn the other cheek. Hand over all your clothes if someone takes your cloak. Love your enemies. Do good to those who hurt you. Feed and water your enemies. You want to lead? Be a servant. You want to line up with God’s rule? Be a child. Jesus himself entered Jerusalem on a donkey, not a charger. He won the day by going to his death like a lamb to the slaughter.
The aim is not conquest, but relationship: humanizing the oppressor, so that oppressors are themselves liberated from being oppressed by their own oppressive behaviour: ‘today, salvation has come to this house.’ These same acts also restore dignity and agency to the victim.
That’s how we ‘win’. And the winning may not be seen in this life, or certainly only partly seen, but it is putting a foothold in eternity, it is filling up our storerooms in heaven, it is investing in the future.
In his striking and unusual book, the late theologian Walter Wink writes this:
This book is unashamedly about things spiritual. It assumes that spiritual reality is at the heart of everything, from photons to supernovas, from a Little League baseball team to Boeing Aircraft. It sees spirit– the capacity to be aware of and responsive to God –at the core of every institution, every city, every nation, every corporation, every place of worship … [It] celebrates a divine reality that pervades every part of our existence.
Walter Wink, The powers that be, 1998, Galilee Doubleday, p 13
Wink points out that ‘Latin American liberation theology made one of the first efforts to reinterpret the “principalities and powers” — which occur naturally in New Testament writing — ‘not as disembodied spirits inhabiting the air, but as institutions, structures and systems … Powers such as a lumberyard or a city government possess an outer, physical manifestation (buildings, personnel, trucks, fax machines) and an inner spirituality, corporate culture or collective personality. The Powers are simultaneously an outer, visible structure and an innner, spiritual reality’ (p24).
This is striking and unusual stuff. As Wink goes on to point out, when it comes to ‘Powers and principalities’, ‘fundamentalists treat the Powers as actual beings in the air … and secularists deny that this spiritual dimension even exists’ (p26).
The elegance of this outlook is that it roots the New Testament worldview into everyday structures of injustice and unrighteousness (or indeed structures of justice and righteouness). So by doing battle against, say, injustice, you are actually resisting spiritual powers, for which the gospel offers weapons and tools.
For example, Ephesians 6 says:
Finally, be strong in the Lord and in his mighty power. 11 Put on the full armour of God, so that you can take your stand against the devil’s schemes. 12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
Ephesians 6:10-12 NIVUK
This scripture makes a lot of sense in contexts where spiritual forces are rife and obvious, where local industry manufactures charms and amulets, and where you can buy services like spells, curses, protection from the evil eye and love potions. I have worked with many missionaries who have spent time in those contexts and found New Testament-type solutions beneficial and fruitful.
It’s a lot harder though, in secular and materialist contexts, to know quite what to do with all these scriptures.
Wink offers a further insight. These powers, he claims, become fallen and demonic when they pursue ‘a vocation other than the one for which God created’ them (p29). So, calling an institution to be just and and upright and to fulfill the purpose God intends for it, is not just a matter of (for example) campaigning but is also a spiritual conflict requiring the kind of spiritual weaponry that the gospel offers. This is because the institution involved has a spiritual face as well as a material one.
This makes a lot of sense.
Ir explains why in the book of Revelation, letters are written to ‘the angel’ of each of the seven Asia Minor churches — not to the pastor, or the leadership team, or the congregation, but to the spiritual reality, the culture, that they together contribute to and embody.
It explains why in the same book, earthly realities are described withthe imaginative imagery of dragons, beasts and whores, a spiritual view of human institutions.
It helps make sense of the Beatitudes, which sees human attitudes and behaviours as having potency as spiritual weapons: Are you spiritually bankrupt? You’re blessed: yours is the reign of heaven (Matthew 5:3, my paraphrase).
Here’s his summary:
Evil is not just personal but structural and spiritual. It is not simply the result of human actions, but the consequences of huge systems over which no individual has full control. Only by confronting the spirituality of an institution and its physical manifestation can the total structure be transformed.
This is an unashamed plug for Audible. After a long time protesting that the only way to get audio books at a good price was to join Amazon’s equivalent of a book-of-the-month club, we finally capitulated few years ago and signed up.
One book a month is more than I would like to buy. There are still such things as libraries that give you books for free. But to sweeten the deal Audible also offers free books that are additional to your subscription, and I think these disappear from your personal library if you ever stop paying your £7.99.
Somewhere along the line, Audible appear to have bought a whole catalogue of courses that used to be marketed separately as ‘The Great Courses’ ; and they added some of these to their free offerings. They are lecture sets, from able and obsessive communicators, and like most lectures I’ve ever been to, I enjoy the feeling of dining at a rich person’s table, even if I don’t belong there, and soon forget most of what 1I took in.
They are so good. I tend to listen to them while I work through a keep-fit programme, which, as anyone who does this kind of thing will testify, is among the most boring activities on earth. Unfortunately it’s also a kind of investment in health that you get compelled to make.
So, the Great Courses, to distract from the zombifying act of personal training. Like I said, they are so good. Here’s what I’ve listened to so far:
London: A short history of the greatest city in Western World by Robert Bulchoz. Wonderful story from a lecturer (I think) at Loyola University in Chicago, who in my listening never put a foot wrong in his knowledge of the city, told me huge amounts I didn’t know, and gave me the little warm glow that happens when someone from the outside praises a thing you love from the inside.
Classics of British Literature by John Sutherland. Another survey of the UK by an American lecturer (if I remember right), starting with Beowulf and ending in somewhere in the 21st century. He has evidently read everything and slotted it into its historic context. Absolutely wonderful. Wish I could remember 90% and forget 10% of this rather than the other way around. His only fault was not talking much about Anthony Trollope.
The world of Biblical Israel by Cynthia R Chapman. So nice to hear Biblical studies from a Biblical scholar who isn’t aggressively trying to undo and unpick the Bible, or indeed aggressively defending it, but rather treating it as a thing that is there and explaining it with respect.
Understanding Complexity by Scott E Page. This was somewhat nearer the maths and physics that I failed to understand as an undergraduate. An introduction to the theory of complex systems, with entertaining divertissimos (if that’s the plural of divertissimo) into how complexity theory should be applied to the life we find all around us. Complexity is why economic predictions are always wrong and why (I think) a drug that did me a lot of good when I took it for a season nearly killed me when I went onto a second course. Drugs and human interactions are not simple, they are complex. Doing the same thing a second time can have the reverse effect to what it did the first time. I wish every politician and civil servant who tries to manage a complex entity like the UK, and every physician who tries to solve human body problems would listen to this.
Augustine: Philosopher and Saint by Philip Carey and Books that Matter: The City of God by Charles Mathewes. Two majestic introductions to the life and thinking of the North African saint and ‘Doctor of the Church’. I’m still working through the lectures on Augustine’s great work ‘The City of God.’ I’m used to physics and so I’m aware how Copernicus changed the whole way we think about the solar system, how Newton did the same for physics, and Einstein did it again for cosmology, and the founders of quantum mechanics did for quantum theory. I didn’t realize that Augustine had done much the same for Western theology and perhaps even historiography. This is well beyond me. But even the bits I do understand are revolutionary.
I believe no-one should ever listen to a lecture or read a book because it’s ‘important’. You should only ever tackle anything if it’s fun, a rollercoaster. These were.