Slow and stop

Nothing is quite something

Image by ptra from Pixabay

Stop is the father of Slow. And Stop has exotic parents: it is the lovechild of hubris and reality. You are driving your car, radio on, happy, hubristic, and in a few panicked moments there is a bang and things happening quickly and then the crumpled metal and the stop.

Or there is the phone call that stops your world or the judgement or the letter or the diagnosis or the moment. That which was your careful construct of a life is a house of cards. You know this now because it has fallen down. You have been blessed with a dead stop. As you rebuild you will embrace Slow.

This all has Christian resonance because in that framework of thought the death of Christ is the only stationary point in an oscillating, surging, blushing, trilling Universe. The cross is the origin, coordinate (0,0), the place you have to go to orient yourself and find your way. It is the full stop. We enter into it, finding the death of hubris and the death of self in the death of Christ; finding a new pattern of life in the resurrection, fuelled by the Spirit of God. As the joke goes, Death is God’s way of getting us to slow down. .

Cathedral faith

Look beyond the fundraising

My old publisher started his life in a Brethren assembly but ended his days worshipping in a cathedral. The gathering of disciples in a simple room is so New Testament. Why move?

He isn’t here for me to ask. But I too am drawn to the old buildings – I think for these reasons.

  1. Permanent. Cathedrals were built to stand forever, through all time and times, like the Church does.
  2. Humbling. Still so today, they must have been extraordinary as they towered over thatch-and-plaster muddy villages.
  3. Universal. They welcomed and sheltered a whole community. (Admittedly this didn’t stretch to outsiders, such as the Jews.)
  4. Filled with beauty and music. Like heaven and earth itself.
  5. Reminding us of heaven. Just look up, and see stained-glass accounts of God and his saints.
  6. Watered by a stream of liturgy. Ancient, comprehensive, slowly flowing, varying but never changing completely, all the generations take turns to swim in it. Through it habits form (in theory) and cultures are shaped; by it we take our part in the unending flow of praise to God. Babies enter the cathedral, corpses exit it, the flow of worship goes on.
  7. Corporate rather than individual. Admittedly, bishops or Queens or crusaders get special tombs ; but for most cathedral worshippers, their main identity is in being part of the mass of humanity; without individual lives, there is no crowded heaven.

Image by Diego Echeverry from Pixabay

‘As frantic as a firefly in a child’s jar’

An unaging soul in a decaying body

I like this description of the way an eternal part of us remaining even while the body shuts down. This description is from the book The Orchard of Lost Souls by Nadifa Mohamed, a beautifully evoked tale about three women of Somalia at the beginning of the civil war in 1988. And like good fiction will, it tells you more about Somalia (and much else) than any number of surveys or reports.

She presses her palms into her eyelids and replaces the torpor of her life with shooting amber stars and exploding electric galaxies. She learnt to do this as an indolent little girl, whiling away dead time by voyaging through the quiet, almost-black world behind her eyes. She has not aged much as a soul, still thinks too much, loses herself to dreams and nightmares, her body hiding — no, trapping — what is real and eternal about her, that pinprick of invisible light in skin, desperate for release into the world, as frantic as a firefly in a child’s jar.

Nadifa Mohamed, The Orchard of Lost Souls, 2013, p 163-4

Slow mission and the arts

Wonderful wastefulness

We are made in the image of a creative God and our creativity can bring him glory.

The arts are also an asset in mission work:

The arts are personal – they are heart-to-heart. Artistic expression and response prevent the Christian faith being reduced to formulas, programmes, or clichés.

The arts are intimate. Our complex selves respond not just to facts or emotion, but also to the sense of beauty or ugliness. The creative arts add extra dimensions to a person’s encounter with God.

The arts are daily bread. Humans hunger for stories and beauty just as they hunger for bread or God. Christian arts can enlighten a dulled world, sustain Christians in trials, and spark hope in hopeless situations.

The arts seed further creativity. The best art stirs people to reflect and create fresh art. In this way Christian art reproduces itself and extends the interaction between the risen Christ and the human species.

The arts bind communities together. Collective sung worship, or aesthetically pleasing buildings or rituals, for example, can unite people in communal devotion to God. We know ourselves to be part of something
greater than our own individual faith.

The arts can find soft places in hard hearts. Among the multiple reasons that Jesus told stories was, first, because everyone enjoys a
story, and second, because a story can start someone on a journey towards God even when that person is not willing at that time to seek him.

The arts are ‘wasteful’. Art is not usually economically justified. Rather, like when an expensive bottle of pure nard (grown only in the Himalayas) was poured on Jesus, the arts are an expression of unfettered love.

I first wrote this as part of a 52-week world prayer guide which I have been working on through 2018 and 2019. You can find out more about this project, and sign up for the full blessing, at Lausanne.org/pray

Is it fun being an Angel?

Another in my series of Magazine Articles I Was Asked to Write

Here’s a piece I originally wrote for a Christmas issue of Impact Magazine in Singapore. OK, it isn’t Christmas yet but it’s all fast approaching. It did get me thinking about the angelic stuff we don’t read about.

Do they practice their songs? Who writes them? Can they all sing in tune?

When an angel is sent to find someone (Elijah in the desert, Mary in Nazareth), how do they find them? Do they ever get lost? In one of his books, Terry Pratchett has the Four Horsemen of the Apocalypse stopping off for a drink on the way, and never leaving the bar. 

John Milton has them doing athletics in Hell (as I mention in the text)

So with such noble predecessors in this genre, here goes… 

 

All we really know about angels is what the Bible tells us, and the Bible doesn’t tell us very much.

Breakfast is served
One thing we never see, for example, is an angel making a mistake. Elijah is hungry, exhausted and depressed under a broom tree. Journeying (let us presume) from heaven, an angel locates the right country, the right desert, and even the right broom tree. Then he fills a jar of water, lights a fire, finds some flour and oil, bakes bread, and gives Elijah a gentle tap on the shoulder. The account in 1 Kings 19 doesn’t say whether he also coughs politely and says, ‘Room service’ or perhaps ‘Broom service’  but the care of the weary prophet could not be more tender. Angels are good at their jobs; the Bible doesn’t say how they learn the skills.

Or take the angel that slips into the prison where Peter is sleeping, bound, you remember, by two chains between two soldiers, in Acts 12. First he brings some light into the room. Then he gives Peter a poke, or possibly a kick. Presumably the angel has remembered to sedate the guards since it is hard to imagine the Apostle being woken without giving out a mighty snort or wondering loudly what is going on. The angel then looses the chains, helps Peter to dress, reminds him to take his cloak, dodges the sentries, and makes the iron prison door open all by itself. Peter emerges blinking in the moonlight. The angel leads him down a further street before vanishing. I can picture the Apostle Peter as one of these people who finds waking up a challenge. But eventually he realises what has happened, his head clears, and he sets off for the house of Mary, the mother of John Mark, to bring an unexpected end to the church prayer meeting.

How do the angels do this?

Worship

Or take worship. Perhaps this is the main work of the angelic host. Angelic choirs celebrated the Creation: God in his answer to Job talks about the time when ‘the morning stars sang together and all the angels shouted for joy’ (Job 38:7). Angels celebrated the Incarnation, giving a bunch of shepherds and a flock or two of sheep the most extraordinary musical moments ever seen on earth (see Luke 2:9). And Revelation portrays angels helping bring about the birth of the new heavens and the new earth, rejoicing all the while. The beginning, the middle and the end of the world are all celebrated by major compositions and performances.

But we never know more than this. Who writes the music? Are there auditions for the best parts? Do these choral occasions require many weeks of practice, learning when exactly when to come in with the next ‘Worthy are you O Lord’? Do they play (as we perhaps assume) Western classical music, or is there room for R&B, Jazz, or garage or house?

Or take the complex and difficult issue of angels at war. In our age of rifles and rocket-propelled grenades, would angels still appear with drawn swords, as they did to Balaam and David? Who does the procurement for these weapons? Do the same suppliers also equip the bad angels?

The hobbies of bad angels

Perhaps the greatest writer to think about these questions was the seventeenth-century Puritan, John Milton, in his epic poem Paradise Lost (which you can read, with helpful notes, on the internet).

Most of Milton’s poem is about the bad angels, who, as many critics have observed, Milton seems to find more colourful than the good ones. In Book II, Satan heads off to try to precipitate the Fall of Man. The rest of the Satanic host occupy themselves in Hell until he gets back. Milton lists some of their hobbies while they wait:

• Hold an angelic Olympic games, ‘Upon the wing, or in swift Race’
• Practice the arts of war: ‘Armies rush/ To Battel in the Clouds’
• Form a singing group: ‘Others more milde / Retreated in a silent valley, sing / With notes Angelical to many a Harp’
• Argue about ‘Providence, Foreknowledge, Will and Fate,’ like students at a Bible college and (also like students at a Bible college) ‘found no end, in wandring Mazes lost.’
• Explore. Unfortunately, since it is Hell they are exploring, they only find,‘many a dark and drearie Vaile … and many a Region dolorous.’

The end of it

Enough speculation. It might be fun being an angel because of the occasional James-Bond-like assignment. It might be fun to be given a meal by some generously hospitable Christian who is unaware that his guests are angels at all (See Heb 13:2). It might be fun to compose some angelic music and have it performed in front of the Throne of God.

But what certainly is fun is hanging around God’s throne and Christ’s church. There’s all these people coming to Christ every day, each one causing rejoicing among the angels in heaven (see Luke 15:10). Hebrews 12 talks about ‘thousands of thousands of angels in joyful assembly,’ like a happy football crowd, hanging around the church.

And there’s worship of God himself. Some people wonder how worship can be all that enjoyable: some of us get tired of it after half an hour on earth. How will we feel after half a million years? How might it be for the angels?

Perhaps there are a couple of answers to this. First, surely for both people and angels, being in God’s presence isn’t only about giving out: we are nurtured and nourished by God’s presence like a tree in the sunshine. We don’t just worship God, we bask in him, feed on him, walk with him, enjoy his love. The glory of God is sunshine to the soul. Reptiles can spend large parts of the day having a good bask. Perhaps the angels do too.

Second, there’s variety. One of God’s promises to us, the church, is this:

… in the coming ages he … [will] show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. (Ephesians 2:6-7)

Notice how it says ‘coming ages’, not ‘coming age’. The idea perhaps is age following age of seeing grace’s ‘incomparable riches’, fresh epochs, leading to fresh discoveries.

So we don’t know too much about how the angels operate. In truth, we know almost nothing. But seeing God at work in the church, as they do, and spending times wrapped up in the presence of God, as they surely are—it’s got to be fun.

 

And then I got really creative and created my own comic spiritual world which occasionally intersects with the Biblical one. Paradise is a free download, ideally like your first hit of a drug. Then you get to pay for the rest.

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A creation that works together

Sometimes organisms make things easy for each other

‘[Fungi] are often completely essential to the trees they form a relationship with, and can even pass nutrients from one plant to another. This is yet another example of how the ‘red in tooth and claw’ picture of the living world is only one side of the story. Cooperation is every bit as important as competition. It is thought that fungi helped plants to transition onto land, and that in fact nearly every major transition in the evolution of living things involved a new type of cooperation. In other words, in the struggle for survival, a bit of snuggling is often needed.

Quoted from Ruth Bancewicz’s Science and faith blog — always worth a read.

My new book

And a free copy for you

My other site (glennmyers.info) is mostly about my comic fiction. Here’s where I try to do what slowmission.com only talks about: writing books about big stuff using a genre I love.

Red letter day for me, then: a new title coming out on May 10th.

Here’s the announcement:

After many metal-bashing months in the factory

It’s done

The Sump of Lost Dreams 

is the third book in my comic fiction series that began with
Paradise
and continued with
The Wheels of the World

each uses comedy, fantasy and storytelling to say things about Life, the Universe and Everything
  • Published on May 10th, price £1.99 as a download or £8.99 for the paperback
  • There’s even a helpful prologue for those who may have slightly forgotten what is going on

I’d like to offer slowmission.com readers a free download of this title.  Just go here:

[otw_shortcode_button href=”https://dl.bookfunnel.com/jstkowmiek” size=”medium” icon_position=”right” shape=”round” color_class=”otw-greenish” target=”_blank”]The Sump of Lost Dreams[/otw_shortcode_button]

  • If you can review the book on Amazon or similar — wonderful
  • Offer ends May 10th — when the book is published
  • The first book in the series is permanently free on Amazon and iBooks and all good internet bookstores.

They do things differently there

Muscular theology

Lovely quote from Simon Sebag Montefiere in his endlessly interesting book Jerusalem – the biography.

‘Dyophysites fought their Monophysite protagonists in the imperial palaces and in the back streets of Jerusalem and Constantinople with all the violence and hatred of christological football hooligans’ (p189).

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The art of the perfumer

A draft of the new cover

Here are some Himalayas: Rembrandt’s Return of the Prodigal Son. Handel’s Messiah. Milton’s Paradise Lost.

Here are some Alps: Marilynne Robinson’s trilogy of novels: Gilead; Home; Lila.

Here are some Lake District peaks: C S Lewis’ Narnia books.

Then there’s a long plain, and finally a crowd of dumpy little things, masses of them. What the dumpy things lack in altitude (and aptitude), they at least share in attitude with the great peaks. They want to do artistic things with Christian truth. It’s the art of the perfumer, done well or badly.

I don’t think there’s enough of this. Evangelicals–I am one–can be a menace with the gospel, painting it on the side of buses, delivering it without thought of context, speaking without listening or thinking.  Nothing subtle, gentle, artistic, beautiful or even fun. (At the worst.)

Just finished the third book in what is probably a trilogy of comic fiction novels. It’s called the Sump of Lost Dreams and will be out soon, joining Paradise and The Wheels of the World, comic fiction, dumpy stuff, fun though. Out soon.

I’m also redoing the covers of the first two titles to match – coming soon:

Two eyes are better than one (2)

How science can be earthed by contact with friendly theologians

In a recent post I speculated about ways that grasping truth through science can enforce a kind of rigour onto theologians to make them better theologians. Now the reverse question. What can theology do for science? I think plenty.

1. Monomaniacal materialism is not the answer to everything. Science observes and measures, then theorizes, then measures again. (At least on its best days.) This is fantastic for scoping out the material universe, for understanding how things work and how to fix them, for inventing things, for curing cancer. These things matter a lot. But not only are they not everything, they are not even nearly everything. What does it all mean? Do I have significance? What is love? What is a good life? Science can only scrape away at the patina of these questions. On its own, scientific perspective leaves a hole bigger than the Universe unfilled in our hearts. We need help from elsewhere, stories from outside, revelation from the Unknowable.

2. Skulduggery. Theology joins with post-modernism in pointing out that science will be flawed as long as it is carried out by humans — humans who are all prejudiced, all likely to shut our ears to opposing arguments, inevitable in our misuse of academic power and prestige because we abuse every power and gift of God. Scientists are sinners, like the rest of us, held back from our worst, like the rest of us, only by cultural strictures and the grace of God.

3. Science doesn’t do transcendent. It sort of can’t; science would have to un-science itself to do so. But that leads to a lopsided perspective. Science cannot (by definition I think) see beyond cause and effect to an Uncaused Cause. Quantum physics sometimes talks about the quantum vacuum, an eternal, uncaused thing from which universes spring. But that is striking a match in the darkness and hoping to create a Universe of suns. It is too much to ask, I think, for a mere quantum vacuum to somehow lead to consciousness and love and purpose. Only an Uncreated God, ‘source of all being and life’ as the creed says, can do justice to the Universe that science sees and sees but does not comprehend, that it measures and measures but does not know.