andygoodliff

Read the Introduction to Hauerwas' Memoir

Eerdmans have made the introduction to Hannah's Child, Stanley Hauerwas' forthcoming memoir, available to download as a .pdf.  Here's a little snippet.

It may be that I am not that interested in “belief” because God is just not “there” for me. God is “there” for some. God is there for Paula, my wife; for Timothy Kimbrough, the rector of Holy Family Episcopal Church; for Sam Wells, my friend. But God is not there for me in the same way. Prayer never comes easy for me. I am not complaining. I assume this to be God’s gift to help me think hard about what it means to worship God in a world where God is no longer simply “there.”

Charles Taylor has characterized “our age” as one of “exclusive humanism.” God is a “hypothesis” most people no longer need — and “most people” includes those who say they believe in God. Indeed, when most people think it “important” that they believe in God, you have an indication that the God they believe in cannot be the God who raised Jesus from the dead or Israel from Egypt.

Bauckham on Jesus and the Eyewitnesses

Friday was spent listening to Richard Bauckham give a summary of his widely praised book Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Eerdmans, 2006) - it won the 2009 Michael Ramesy prize.  I know I'm late to the party and although I've twice taken the book out of the library, I've never actually got round to reading it, so it was great to hear Richard summarize it. First of all Bauckham is a fantastic commentator - Bauckham is a model for every scholar, some equally at home in new testament and systematic theology and able to communicate well.  Second I found his argument for the gospels based on eyewitness testimony very convincing. The only weakness I see is the case for Matthew is not as strong as the other three gospels, which he admitted.

My next step is to read some of the various reviews, to see what others have made of the book. I also want to read his collection of essays on John, The Testimony of the Beloved Disciple. In the long term, Bauckham is signed up to write 2 commentaries on John - one in the Two Horizons series and one in the NIGTC series.

Reviews can be found in The Journal for the Study of the Historical Jesus 6.2 (2008); Journal for the Study of the New Testament 31.2 (December 2008); Walter Moberly in Reviews in Religion and Theology 15.2 (March 2008).

The afternoon was a paper on the Bible and the place of beings in creation. Another good paper, lots of good points made, but nothing really unique. For more on this Bauckham has a book due out in May, Bible and Ecology: Rediscovering the Communtiy of Creation (DLT).

Spurgeon's should be contragulated on organising the day and should be encouraged to organise more in the future - 1 or 2 a year would be great. Find a book which has made an impact and get them in - I can think of a number already. I hope the other Baptist colleges might follow suit.

Engaging with Burridge's Imitiating Jesus

I spent the afternoon at Keble college listening to four responses (Marcus Bockmuehl, Bernd Wannenwetsch, Chris Rowland and Nigel Biggar) in the presence of Richard Burridge to his 2007 book Imitating Jesus: An Inclusive Approach to New Testament Ethics. The book is driven, as Burridge acknowledged, by conflicts within the current anglican communion and pushes for an inclusive ethic, which wants to include all in the community of interpreting scripture - that is, it's arguing for a position where people actively listen to one another rather than staying entrenched positions, the elephants in room (his phrase) being women bishops and homosexuality.  The book is also an extended engagement with the other Richard, Hays, and his book The Moral Vision of the New Testament (1996).  Where perhaps Hays prioritizes Paul in his construction of New Testament ethics (his three focal images are very Pauline - cross, community and new creation), Burridge prioritizes the gospels and Jesus of Nazareth (his emphasis on love shaped by Jesus as the friend of sinners). In both cases I think it emerges that the titles of their books are misleading - so it should be the Moral vision of the pauline letters and Imitiating Jesus: an inclusive approach to gospel ethics.

Both Bockmuehl and Wannenwetsch wanted Burridge to define 'inclusive'. They were concerned he uses it with a clear critical definition, a thicker definition is needed. This is pertinent to Baptists in the UK who hold to the BU's Five Core Values, which include being an 'inclusive' community.  The danger, see Bockmuehl and Wannenwetsch, of Burridge's emphasis on inclusivity is we end up with a "PC" Jesus or one who fits or reflects very neatly the politics of New Labour.

I am wondering when we study the New Testament witness whether we end up with two ethics - a Pauline ethic which is inclusive, but with strict boundaries (a bounded set) and a Gospel ethics or Jesus ethics which is inclusive without the strict boundaries (a centred set)?  Burridge's description of the inclusive ethic he was putting forward sounded very much like that of centred set, where what matters is the direction you're moving in, towards Jesus, and not whether you've cross a boundary.

Tomorrow I'll be at Spurgeon's for a one-day conference with Richard Bauckham.

what is the future of ecumenism?

Dear Presidents of Churches Together in England,

I have just read John Rackley's article in the Baptist Times on the week of prayer for Christianity Unity, where he speaks of running out of hope for the ecumenical movement. I read this in the context of having been to Geneva last September to visit the WCC and the Bossey Network. Myra Blyth was there with us and she commented that most of the WCC staff seemed tired. It certainly is true that the ecumenical networks both internationally and nationally are facing tough futures. I'm aware that the number of staff working for the Churches Together in Britain and Ireland has shrunk. I read this also in the context of Steven Harmon's (enthusastic) involvement in the BWA conversations with the Roman Catholic church and also Faith and Order for WCC, and his recent calls for ecumenical engagement theologically, especially for those training for ministry.

The great hopes for Christian unity during the 20th century were perhaps too big, but we should not lose sight of what has been achieved. There were many (and now perhaps too few) who have been profoundly changed theologically through the ecumenical initiatives. What is now needed I think is a new generation to respond to the pray of Jesus that we may be one. I think it will require new methods, means and structures of relating.

Those of us who went on that visit to Geneva, which included Anglican, Methodist, URC and Baptist, all agreed that there was a lack of awareness of those being prepared for ordination of the global ecumenical scene (and arguably also the national and local ecumenical scene).

I believe it is important that a new generation of ministers (and all Christians) become committed to ecumenical engagement that goes beyond local churches working together (vital though this is). For this reason I would want to encourage initiatives and opportunities for more people to have exposure of this kind of experience as part of formation for ordained ministers.  This at a fundamental level will require financial support. In addition I think we need to see more attention within theological training given to the work and activities of the WCC and other such bodies. I would like to see our respective denominations committed to representation of young people on national and international bodies: both as an opportunity to learn and also to contribute to the work of making our unity in Christ visible.

Best wishes

Andy Goodliff

Listening to Sam Wells at King's

Spent the day in London at a 1-day conference at King's. The highlight was listening to Sam Wells. Wells is one of my favourite theologians are I discovered his book Improvisation. This has been followed by God's Companions, Power and Passion and Speaking the Truth. I've blogged about Well's work here, here and here.

Wells was giving a lecture on liturgy as life, which was about demonstrating how worship shapes christians to be faithful disciples. It was in many ways a summary of the chapters of God's Companions. He said to me afterwards that the lecture is being planned as a book (which will be cheaper than God's Companions) and for a wide audience.

One of the things I'm looking forward to when in local church ministry is having the opportunity to make explicit worship as a means of christian formation - spiritually, politically, economically, etc. If you've not read any of Sam's books - I could not recommend them more highly. They are extremely readable, challenging and full of examples of how this might look in a local setting.

Part of the day also saw the launch of new book by Sam and Ben Quash called Introducing Christian Ethics. This looks like it will fast become a widely used text book (it will be joined in april by accompanying reader). Having a quick read on the train home, this is simply a brilliant introduction to the history and content of christian ethics. It both introduces the major figures - augustine, aquinas, luther, calvin, kant,  barth, hauerwas, o'donovan, milbank, yoder, macintyre, etc. and the way they approach ethical questions either as they looking for a universal ethic (ethics for everyone), a subversive ethic (ethics for the oppressed or marginalized) or an ecclesial (ethics for the church).

If you have any interest in Christian ethics or just want to know how different Christians have apporached war, medical ethics, sex and marriage, the environment - this is an excellent place to start. Having never being taught Christian ethics (instead I discovered Hauerwas via John Colwell's Living the Christian Story, and then went on to find Wells and others).  This will helpfully fill in all the gaps.

David Southall to give 2010 Whitley Lecture

David Southall is to give the 2010 Whitley Lecture entitled: "The Poetic Paul: On Creating New Realities for Righteousness in Romans".

Why does the Apostle Paul personify righteousness and sin in Romans 6? Why does the character "Righteousness" act out its role as a slave master in opposition to "Slave Master Sin?" In this seminar David J. Southall explores Pauline personification and makes the case that the Apostle uses the poetic ways of speaking as modes of character invention and then goes on to show that personified "Righteousness", becomes Paul's way of talking about Christ in passages which are rich in metaphor and the story of Christ.

Southall gives an exegesis of Romans 6:15-23 which affirms this view and looks at the implications of his position for aspects of Pauline theology including "the justification debate" and universalism.

Southall gained his PhD from Spurgeon's College with a dissertation on theology of Paul in 2007. It was published as Rediscovering Righteousness in Paul (Mohr Siebeck, 2008). See also his chapter 'The Personification of Righteousness within a Metaphoric and Narratorial Setting' in Bible and Mission (Neufeld Verlag, 2008).

He became Chaplain ar Worcestershire Royal Hospital in 2009.

You can hear the lecture at:

22nd February 2010 at Regent's Park College, Oxford, 2pm

24th February 2010 at South Wales Baptist College, 3.00- 4.45pm

2nd March 2010 at Northern Baptist College, Luther King House, 7.30 - 9.30 p.m

and also at the Baptist Assembly in May.

Luke Bretherton on Christianity and Contemporary Politics

Ok, I know more stuff on books. I now have a copy of Luke Bretherton's excellent (from a first glancing read) Christianity and Contemporary Politics. This is a book that attempts to look at how Christians can positively engage with politics, with discussion of refugees and fair trade. Following the discussion last week about the need for more politically engaged ministers and churches. This book looks a fantastic place to start. I hope to post more on this later.

Bretherton has also being busy providing a review of Graham Ward's The Politics of Discipleship, another book I recently found very helpful. Bretherton is critical of Ward that he does end up offering a positive way Christians can engage politically, and the danger of offering a politics of despair.

One can read this book and have a excellent overview of various debates about metaphysics, enjoy fascinating and insightful ruminations on such cultural phenomena as Harry Potter and American Psycho, and be edified by profound meditations on Scripture, but still have little idea of what in practice a politics of discipleship might involve or demand.  Given the stated aim at the outset of the book is not just to interpret the world but to change it (p. 16) and the emphasis throughout on the importance of embodiment and the threat of dehumanization and dematerialisation this is a serious flaw.  It is a flaw that raises a question about what kind of theology is being done in the book.  Is it a theology that has any use for real people and their performances of church in the contemporary context?  There can be no doubt that Ward is deeply concerned with ‘real existing’ disciples and their faithful practice of politics; however, without any clear engagement with forms of public action it is difficult to see how the ‘theological imaginary’ Ward hopes to develop can in any meaningful way ‘transform aspects of the civic imaginary’ (p. 17).   

Ward will offer a response to Bretherton and the other reviewer next week.

Pro Ecclesia (Fall 2009)

The current issue of the theological journal Pro Ecclesia (vol. 18.4, Fall 2009) features "A Book Symposium on Steven R. Harmon's Towards Baptist Catholicity: Essays on Tradition and the Baptist Vision." It includes four articles reviewing the book by two Catholic and two Baptist theologians, along with Harmon's response:

Richard Crane, "Explosive Devices and Rhetorical Strategies: Appreciation for Steven R. Harmon's Towards Baptist Catholicity" (pp. 367-70)

Nicholas M. Healy, "Traditions, Authorities, and the Individual Christian" (pp. 371-74)

Elizabeth Newman, "Remembering How to Remember: Harmon's Subversive Orthodoxy" (pp. 375-80)

Maureen H. O'Connell, "Towards a Baptist (and Roman Catholic) Catholicity" (pp. 381-85)

Steven R. Harmon, "Why Baptist Catholicity, and by What Authority?" (pp. 386-92).

I've not yet read the reviews (the University of Oxford has stopped hard copy subscriptions on a wide-scale to journals, and so I have to wait for it to appear in an e-version, which for some journals like Pro Ecclesia takes ages!), but Steven has kindly sent me a copy of his response. The book I think is an important one, although perhaps more controversial in the US than in Europe as Steven points out. It is fantastic to see a major international theological journal engaging with Baptist theology (reviews of Baptist theologians is not always forthcoming - I have struggled to find many reviews of Paul Fiddes' Tracks and Traces ; John Colwell's Promise and Presence ; amongst others). The reason in this case, apart from being a good book (:-)!) is it's arguments for Baptists to situate themselves more consciously in the catholic church tradition (they risk becoming sub-christian if they don't!) and that the ultimate goal is communion with Rome.  

One of Steven's recent arguments is for those training for Baptist ministry to be more exposed to ecumenical theology, to the voices of other traditions beyond Baptists and evangelical ones and he repeats this in his response with particular reference to Roman Catholic theology. I hope those involved in theological education of Baptists ministers heed his call. As Keith Clements signals in the post previous to this, ecumenical theology and engagement has dropped off the radar after the huge attempts of the 20th century.

Brand Obama

Interesting comments in Saturday's Guardian on Barack Obama from Naomi Klein, writing 10 years after her book her No Logo was first published:

This preference for symbols over substance, and this unwillingness to stick to a morally clear if unpopular course, is where Obama decisively parts ways with the transformative political movements from which he has borrowed so much (the pop-art posters from Che, his cadence from King, his "Yes We Can!" slogan from the migrant farmworkers – si se puede). These movements made unequivocal demands of existing power structures: for land distribution, higher wages, ambitious social programmes. Because of those high-cost demands, these movements had not only committed followers but serious enemies. Obama, in sharp contrast not just to social movements but to transformative presidents such as FDR, follows the logic of marketing: create an appealing canvas on which all are invited to project their deepest desires but stay vague enough not to lose anyone but the committed wing nuts (which, granted, constitute a not inconsequential demographic in the United States). Advertising Age had it right when it gushed that the Obama brand is "big enough to be anything to anyone yet had an intimate enough feel to inspire advocacy". And then their highest compliment: "Mr Obama somehow managed to be both Coke and Honest Tea, both the megabrand with the global awareness and distribution network and the dark-horse, upstart niche player.

Made me think again of some insightful comments from Jim in December following Obama's receiving of the Nobel Peace Prize.   

Keith Clements Calls for Ecumenical Vision

Baptist Times reports this week:

THE ECUMENICAL movement in the UK is arguably in serious trouble, according to a senior Baptist ecumenical statesman.

The Revd Dr Keith Clements, formerly general secretary of the Conference of European Churches, has issued an open letter to the Churches of the UK arising from a 24-hour ecumenical consultation in Bristol recently.
 
The ecumenical movement is, he says, 'seen by many as a failing, lost or irrelevant cause', with some talking of an 'ecumenical winter'.
 
There are, he says in Called to be One - What Now? genuine difficulties regarding ecumenical work, including Church decline, divisions within Churches on ethical issues, and culture shift away from organisations towards personal relationships. However, he adds, 'In such a situation it is all too easy to drift into sheer resignation and to forget that the call to visible unity is not an optional extra but a central and urgent imperative of the Gospel.'
 
Called to be One urges the Church to revisit the 20-year-old commitments of the Swanwick Declaration which set out the principles of modern ecumenical engagement, and particularly the statement that 'our churches must now move from co-operation to clear commitment to each other, in search of the unity for which Christ prayed and in common evangelism and service of the world'.
 
Churches, Dr Clements argues, should ask themselves serious questions about what changes they would need to make to fulfill this vision, and what is blocking the path to unity - which at least, he says, means mutual recognition of ministries and fellowship at the Lord's Table.
 

He urged fuller discussion of the report at denominational and local levels by anyone concerned about ecumenical life. It is available by emailing: [email protected]

The full letter can be read here.