Burnt up? NO WAY

Always toward a new creation

I am working my way through some former material on this site and realise that the podcasts on ‘eschatology’ I recorded some 14 years ago. I would still stand by what is in there but would modify some aspects and express other aspects differently. [A revision of those is a forthcoming project… now what date is indicated by the word ‘forthcoming’?]

In thinking about where I would take any revision I am re-visiting the passage in 2 Peter 3: 10-13:

But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be destroyed with fire, and the earth and everything that is done on it will be disclosed.
Since all these things are to be destroyed in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and destroyed and the elements will melt with fire? But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.

The one passage in the NT that might be able to be read as the destruction of creation. There is much to comment on here, and most of that will wait the appointed time in a fresh podcast! However, here are a couple of comments:

The flood ‘destroyed’ the kosmos (3:6). That destruction was not what we would term a destruction, but is an appropriate ‘apocalyptic’ word to describe what happened. It destroyed the world as it was known and as it behaved. The language is over-stated (like our statement ‘you frightened the life out of me’ does not mean ‘please now bury this corpse’) but although literally overstating the situation, it is using language to inject meaning into the phrase.

In other words ‘destroy’ (apolluō) does not mean ‘destroy’ but is descriptive of a before and an after. Pre-flood the theology is of Adam and those who follow; post-flood Noah and those who follow. Hence the reference to ‘the world that then existed’ when Peter writes about the world pre-flood.

The current creation (3:7) is being kept for a different order of ‘destruction’ – one by fire. The ‘fire’ element is common to descriptions of the future; fire to purify with the imagery based in the work of the iron foundry where metal is purified through fire, all the ‘dross’ being removed, ‘burned up’ and what remains being pure.

The flood waters destroyed one order of creation… but only to a level and only temporarily. There is a different order to come. Paul uses the same imagery:

Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— the work of each builder will become visible, for the day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. If the work that someone has built on the foundation survives, the builder will receive a wage. If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire (1 Cor. 3:12-15).

Testing of fire awaits one and all. Material that is appropriate for temple building (Paul’s context in those early chapters of 1 Corinthians) will survive the fire [‘temple building’ is another future podcast… as and when]. That material is related to the ‘work’ that has been done (2 categories of ‘work’: one that burns in the fire and does not come through the fire, and one that survives the fire).

Return to 2 Peter…

and the earth and everything that is done on it will be disclosed.

Old translations have ‘burnt up’ for that final word ‘disclosed’. The NIV (1970s) was the first version to move away from ‘burnt up’. ALL older manuscripts have the word (literally) ‘found’ as that final word. Only later manuscripts carry the alternative reading (‘burnt up’) – it is certainly wrong, and has (almost) clearly been changed because of a world-view. That world-view being one of earthly existence ceasing and we ‘all float off to the sweet by an by’ (a wonderful fulfilment of Greek hope and a total anathema to Hebraic hope!). Anyway, my point is that the final word is ‘found’ (same verb that we and the ancient Greeks used to shout out ‘I have found / discovered it’: Eureka!).

Further the text translated as ‘everything done on it’ (NRSVue) is literally… OK let me go back a little:

The heavens passing away, the ‘stoicheia’ will be burned up, with a loosing result that the earth and the works will be found!

A complicated verse to translate, but it seems to me that Peter is communicating a major shift of order (‘stoicheia’ is used to refer to principles that bring order / oppression and often seem to refer to heavenly powers – see my notes on Galatians); then the final part of the verse having the verb ‘to loose’ perhaps being connected to the last part of the sentence or to the whole shift of order… but whatever part it connects to, something is loosed.

And as far as the earth is concerned. It is found and the ‘works‘ (literally: ‘and the earth and the works within it’). Now we can see the link to Paul – the works will be ‘revealed’ by fire.

The earth – burnt up? No way. It will be found – the real earth, not the one we have polluted and oppressed. (Another podcast? The comparison of humanity to Pharaoh; Pharaoh oppressed Israel; humanity oppressed creation; Israel cried out groaning; the earth groans for release / redemption…)

So, the one passage, the ONE passage, that could be construed to be a burning up of creation does not stack up. It only indicates a burning up if we first come at it with a belief that that is the future (a Greek world-view); that we do not allow the word ‘found’ to be the correct word in the manuscripts of the text; and if we disconnect ‘fire’ both from the ‘water’ reference within the same text and the wider use of ‘fire’ in the New Testament of the future; and that we twist apocalyptic language / imagery to be literal.

And if in doubt Peter goes on to say

But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.

A new creation (using the adjective ‘kainos’, not the adjective ‘neos’: kainos being ‘renewed’, ‘neos’ being ‘something that was not there before’).

That is the one hope that is consistent in Scripture. A ‘I saw a new heaven and a new earth’ hope, of which all statements that ‘I have a dream’ points to. ‘Let your kingdom come’.

Collapse

Back in 2010 I had a dream of the façades opening up with all the institutions that have shaped the public square being represented as buildings and in a moment the fronts of the buildings opened up, swinging forward and then up. The insides could be seen. In that dream the shocking element was that in the public square there were enough believers to join in a (Christian) song that was started by someone with the result that the façades closed again – as quickly as they had opened. An audible voice spoke to me;

It is the familiar that brings things back to where they were, that restores the status quo.

The familiar… and the desire to resort (as Christians) to the encouraging songs / statements that ‘God is in control’ is probably more dangerous than the familiar in another context.

I believe that we – who claim to be ‘followers of the Lamb wherever he goes’ – have both a responsibility and an authority to bring about change, hence if we simply go with ‘leave things as they are’ we are exercising that authority – and now looking back on the dream I understand why what was taking place (opening of façades) resulted in the return to normal (normal!!!) button being pushed.

Further we have to ask what on earth do we mean by ‘God is in control’. Very clearly Jesus taught us to pray in a certain way because God was not in control – OK a bit of a paraphrase of ‘let your will be done on earth’. The will of God is not being done on the earth in many settings, and as God is working toward an end, that of the renewal of all creation (new heaven and new earth), it seems clear that s/he is not working toward that through some exercise of power (the age old objection of a moral, loving God has the power to do xyz and does not do it). If we talk of the rule of God we must not think of ‘rule’ as if there is a powerful force that God exerts. LOVE does not control, and how frustrating that must be!! Perhaps equally frustrating is that we don’t easily co-operate with God’s seasons. An extended version of Ecclesiastes could be ‘there is a time to sing, and a time to refrain from singing; there is a time for the facades to open… and a time for all the Christians to say, stay open and let all be revealed’. OK the canon is closed and I didn’t get my contribution accepted.

Now we are headed into unknown territory but I think the precursors of 2010 and that decade are not simply being repeated. Now for some even deeper paths.

I consider that we are witnessing not simply façades opening up but some very fixed points collapsing. Collapse brings us to chaos. Chaos is a tough place to be but it also marked the beginning of all of creation. Chaos was responded to with ‘shape’ to answer the issue of ‘without form’ and then shape was responded to with ‘filling’ to answer the issue of ’emptiness’.

Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

If using the term ‘collapse’ is close to being accurate there are numerous responses that can be made:

  • the old uncertainty is shored up by a restating and re-establishing of what was (and I consider that at the forefront of such a response will be the underlining of patriarchy).
  • the old shape is not changed but filled with something we think is new – Jesus warned against this with the wine / wineskin illustration (and here we can watch the ‘currency’ issues that are everywhere this year – and beyond).
  • we live uncomfortably with hope that if enough of us can live in that insecure place that we will be aligning with the Spirit who hovers over the deep (the chaos).

If there were enough believers in the public square to join together to see the façades close back up again, maybe there are enough present to see a great shift toward a ‘new heaven and new earth’; enough to corporately to say ‘we have a dream; a dream that one day…’

Last words

A not so subtle last word in Acts

Luke begins his Gospel with a report of the past, as to what started this movement that he is a part of, referring to eyewitnesses of what had taken place; so as a careful historian he sets out his account of what took place in ‘an orderly fashion’ (Lk. 1:1-3). In Acts he bridges into his second volume, placing the Gospel he had written as a record of all that Jesus began to do and to teach, covering right up to the Ascension – and it seems clear that Luke wants Theophilus (and us) to understand that if that was what he began that Jesus is still doing and teaching. The mode of doing and teaching has changed, no longer in an Incarnated singular body but in and through a corporate body. (There might be no significance in the ‘doing’ coming before the ‘teaching’ in the description but what remains significant is that ‘doing’ is as essential as the teaching.)

Then we come to Acts 28, and an unfinished story. There are parallels between the life of Jesus and the life of Paul. Jesus sets his face to go to Jerusalem, for without the a) separation of religion from b) Imperial power there can be no freedom, hence ‘no prophet can die outside of Jerusalem’ (Lk. 13:33); Paul sets his face toward Rome and Caesar as the implication of the death of Jesus in Jerusalem is the transformation of the oikoumene (the civilised world of Rome’s rule). Paul knows that there is no longer any need for death to be in Jerusalem – that work is over. Paul dies in Rome – but this is not recorded for Paul’s death alone is not that which will transform the world. [There are other parallels such as the use of the law and the prophets to teach on the kingdom of God (Lk. 24:44-47; Acts 1:3 – parallel with the teaching of Paul in Acts 28:23.]

And finally to the last word in Acts 28. It is often said that we are in Acts 29 and this seems to be implied with the unfinished nature of the book. It ends with one word, pregnant with meaning:

akōlutōs

The only time it occurs in Scripture, and is the opposite of the verb ‘to prevent’. A good translation would be ‘unhindered’ or if we want to go a little stronger maybe ‘un-preventable’. A good word to end an unfinished work:

proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance (Acts 28:31).

An orderly account… volume 1… a continuation in volume 2 as something was released from Jerusalem that has to continue but in a global setting… and a good final word as we live in what was unlocked in Rome. In the heart of the Empire (basileia) was released the doing and teaching about the kingdom (basileia) of God. From that place there is a continuance – no hindrances; all systems that would seek to prevent it – gone!

Now either we come to volume 3, or the continuance of volume 2. Either way doing the works of the kingdom and teaching the values and ways of the kingdom continue (and it is hard not to understand that this kingdom is an alternative way of society being shaped… we cannot really reduce it something internal).

In these days of collapse be encouraged. There is an akōlutōs around us.

Another date change

Next 'open' zoom

The next of the ‘open zoom’ evenings is now scheduled for Monday April 3rd, 7.30pm UK time. (NB: the change of date to MONDAY APRIL 3RD).

This evening we will have Spencer Thompson with us and the input he will bring will be both stimulating and practical. We have been focused on a ‘Kingdom Economics’ and at the time of writing this already two banks these past few days (with a third I am sure right on the heals of those two) have been suspended, making issues of economics highly visible.

Spencer lives in Edinburgh where he works as an economist in the Scottish Government. He’s currently on secondment at the Joseph Rowntree Foundation where he does analysis aimed at solving poverty in the UK. He also has an interest in theology and writes on the intersection between theology and economics.

Spencer will be introducing some of his emerging thoughts on the theology of counting. Counting appears to be inherent to the universe and innate to human beings, yet it is loaded with historical, philosophical, and theological baggage which needs to be unpacked. Particularly in the modern world, which is increasingly ruled by numbers, we are often blind to the ways that our thoughts and actions are shaped by this apparently neutral act.


Rosie Benjamin was with us last time and notes from what she shared with us to provoke discussion, with insight on both micro- and macro-economics, can be found here.

More off grid podcasts

Noel Richards and I will be the guests for Martin Purnell next Friday 17th… I will get details here later. In the meantime there are two podcasts from Off Grid Christianity with a focus on St Patrick (his ‘day’ is actually the 17th).

To celebrate St. Patrick, Martin interviews Martina Purdy and Elaine Kelly – 2 parts the first is live now and explores where Patrick first came ashore as a missionary and they visit the site of his first church. This episode explains more about who Patrick was and how he went about his role in bringing Christianity to the emerald isle.

Martina Purdy was the former BBC Northern Ireland Political Correspondent; Elaine Kelly an ex-barrister. Go back a few podcasts (Episode 28) and get their story of why they became nuns and how they started the St Patrick Walks around Downpatrick, Northern Ireland.

And if looking for a great former podcast check out Wayne Jacobson:

Very personal, honest and open… a great few sentences in there about the abuse of ‘forgiveness’ as a means to cover injustice and to move on with nothing changing. And Wayne and I have mutual friends, and… Wayne listened to the podcast I did to get a sense of what the whole off grid Christianity was about… so I do need to recommend it!!!

And an easy access to the podcast series:

https://podcastaddict.com/podcast/4104068

Planning ahead

I have hosted a number of Zooms that (more or less) work through one of the books and I, at least, have really enjoyed those and benefited from them. A group have just finished with book #3 ‘A Subversive Movement’, and I will look for a date that will work for them to go through the next book ‘The LifeLine’. So…

If anyone would like to join us for book #4 ‘The LifeLine’ let me know. Maybe you want to go through it again (who wouldn’t!!), maybe you have not gone through any of the books (I would give you a short session on the flow that sits behind book #4 to bring you up to speed). The fourth book seeks to draw threads together and dig into the ‘Pauline Gospel’; the final chapter looks at the cross – God not needing the cross to forgive, hence we have to find another understanding – flowing with where we started that sin is a failure to be truly human… So the process of salvation is to re-humanise us, with the purpose being…

If anyone would like to join us for book #4 ‘The LifeLine’ let me know. Maybe you want to go through it again (who wouldn’t!!), maybe you have not gone through any of the books (I would give you a short session on the flow that sits behind book #4 to bring you up to speed). The fourth book seeks to draw threads together and dig into the ‘Pauline Gospel’; the final chapter looks at the cross – God not needing the cross to forgive, hence we have to find another understanding – flowing with where we started that sin is a failure to be truly human… So the process of salvation is to re-humanise us, with the purpose being…

Drop a comment if you think you might wish to connect on ‘The LifeLine’. I expect the starting date would be the end of April and we would likely run for 4-5 sessions.

Needless casualties

Prophets are vulnerable

Over the past few years I have been focused on where those with prophetic calling are dealing with issues of persistent or life threatening sickness. I also know of a number who have passed away. A few weeks back I was on a Zoom with a group of people who carry prophetic anointing and we looked at those issues there. This video is a response from that evening.

I also noted that a few days ago Cindy Jacobs put out a call to pray and fast to protect those who are called as prophets:

There have been many instances of sickness hitting the prophets recently. Therefore, we are calling for a 40-day fast to protect the prophets.

Beyond the scope of this video we could be add that in the current scenario there is a vulnerability that is directed against women and in particular those of a rising generation (maybe another video to be done suggesting that the current collapse – societal, governmental, economic and in particular ecological – is in danger of being filled in a wrong way…). So an even greater awareness of the potential difficulties that can affect health if the person is both female and a prophet.

Needless casualties – maybe later a video on this – I don’t go the whole way with the contents of the book that opens this up, but the theme of ‘needless casualties’ is something we should seek to avoid.

No answers in the video; certainly no attempt to connect with straight lines, but I seek to cover:

  • The foundation of attacks from within the body of Christ is the biggest source of the issues (1 Cor. 11:30 being foundational).
  • Attacks rooted in jealousy.
  • Memory / trauma locked in the body with a 6 month – 2 year incubation period.
  • Life taken from us rather than life being given from us.
  • Getting out of the land of anointing.

If we cannot see God there then he is not here…

A provocative chappy that Stephen fellow

Stephen’s famous speech in Acts 7 is a bit of a ‘well what do you think about this then?’. It comes to a conclusion with ‘God is not in your temple’ and cos you think so you really are a stubborn people, opposing what God is doing. (The presence of the Temple – the place made for God to dwell in was so richly symbolic; it signified to so many that Jerusalem would always be safe. This was how it was in the days of Jeremiah, and in the Roman War epoch. Imagine the rise of faith when the Romans had to go home and sort out home base in the middle of that period, the time of civil war over the future of Rome.)

So he ends with ‘God is not here’, something that was evident with the death of Jesus when the temple curtain was torn top to bottom. And he ends there because he has been emphasising ‘but God has always been there’. He starts with the patriarch Abraham:

The God of glory appeared to our ancestor Abraham when he was in Mesopotamia.

Joseph has the presence of God with him in Egypt:

The patriarchs, jealous of Joseph, sold him into Egypt; but God was with him.

Moses – born in Egypt:

At this time Moses was born, and he was beautiful before God.

Moses has a visitation in Midian:

When he heard this, Moses fled and became a resident alien in the land of Midian. There he became the father of two sons. Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning bush.

Miracles in Egypt, sea of reeds and the wilderness:

He led them out, having performed wonders and signs in Egypt, at the Red Sea, and in the wilderness for forty years.

A lot of activity outside the land of Israel… then they come into the land, bringing with them the tabernacle, and eventually to the building of the Temple. Rather than present this as the highpoint which would be the narrative of those within the land he uses it with a twist. The punchline is delivered:

Yet the Most High does not dwell in houses made with human hands.

Blunt, blunt, blunt. Stephen the Subtle does not seem an appropriate description! Oh maybe there are other nuanced perspectives in the speech, such as,

David, who found favor with God and asked that he might find a dwelling place for the house of Jacob.

Nuanced but the end-product Stephen claims was not approved of – that of building the Temple. God does not dwell there, or in the case of the audience ‘God is not here’. Their history, as Stephen presented it, told them that God was to be found there, outside the safety of the land, outside the city that they knew God would defend; of course he would defend it, the magnificient buildings (occupying around 0% of the entire city) spoke loud and clear – or as they were to find out that not only was God not going to defend it, but there would be an unequivocal sign that it was Jesus, the son of man (human one) who had received the kingdom (Dan. 7:13, 14). In the light of that none of the stones that made up the supposed dwelling place for God could remain one on another. Such a sign revealed a different story to the one the audience narrated. The sign, and Stephen’s speech contradicted their belief that the glory of the Temple surely pointed to the glory of God, and the glory of God promised protection and survival.

Protection and survival? If we desire God here there is a new narrative that needs to be told. God is there.

Notes from recent open Zoom

We have been trying to explore what ‘Kingdom economics’ might look like. A big aim but it gives way to stimulating exchange of conversation. Last Tuesday Rosie Benjamin kicked us off with some input and has sent us her notes that she shared which I am posting below. [The next such evening I expect will be Tuesday April 4th. I will post here when the date and content is firmed up.] Rosie’s notes follow.


I am not an Economist. Until very very recently, I could say I have no interest in Economics. In truth, I have always found economics boring. Start talking about economics, I hear the words and they are excreted almost immediately without having been processed or engaged with. Try these terms, what comes to mind:

  • Non-profit institutions serving households (NPISH) – That’s us doing good things and not getting paid for it
  • Non-seasonally adjustedget some sun or take a Vitamin D supplement
  • Quantitative Easing – try a laxative

I’m being flippant. These terms mean something. And whether we understand them or not, are bored or amused by them, they impact our lives – sometimes dramatically. So why the disinterest and disdain of Economics? I realised this – we are sold the science of Economics. The statistics, systems, structures and institutions. The hard, cold, dry facts that are barely digestible at the best of times but, in times of crisis and chaos, just won’t go down.

I’m into story. Big stories, little stories; fantastical, freakish and fun stories; stories that tell the truth, upend our myths and remind us we are not alone. Stories. I realised what was missing for me in Economics was stories. For me to engage, I needed to hear and root out the stories. Where are the stories in economics? The big story of economics (macro) is important; but so are the little stories (micro). What’s my story, your story, a community’s story. After all, Economics is too important, too vital, to leave to that invisible and ruthless hand of the market that doesn’t give a fig about how we live and move and have our being.

A Small Story…

It’s 3 days after formal Lockdown has been declared in the early days of Spring 2020. I knew we were in trouble when I saw an SUV speeding down the road, packed to the roof with toilet rolls. Oh dear, I thought, we are going to have to change our toileting habits. Our derrières are not going to be happy. So what happened:

There was a spiralling into fear causing selfish reactions – hoarding. Supplies ran out in hours.

There was restriction and compliance. You can only have one packet of toilet rolls. Doesn’t matter how big or small your household is. Doesn’t matter that you might have diarrhoea, dysentery or your Dulux pup and wee kid have decided to run with the rolls and you’re running out. Everybody had something, but not everybody got what they needed.

There was trust and consideration. Our local Co-operative supermarket – East of England – decided to dispense with the restrictions. They put a note up to say we trust you to take what you need – some need more, some need less. The store never again ran out of toilet rolls. We always had enough.

Big deal! What difference does that make to anything? The difference is EGGS! 2022 saw a serious outbreak of Avian flu. We had wild birds literally dropping out of the sky and others acting very strangely indeed. It seems that the birds of Europe are indifferent to the ramifications of Brexit, are no respecters of borders and sovereignty, and have freely shared their contagion with us. East Anglia has borne the brunt of the poultry cull that has devastated farms and caused serious shortages. Yet our local Co-op always had good quality eggs at an unwavering price. Why? Two things:

The Co-operative principle of always paying a fair price regardless of economic seasons or storms meant that producers always prioritised supply to the local Co-op and, we had been trained by the pandemic principle don’t give into fear, trust that there will be enough and take only what you need.

As I write on Thursday 23rd February, the big supermarkets are rationing the sale of certain vegetables. I went into my local Co-op, we have enough.

Small scale, human-sized economies work. Economies that you can taste and touch and see, work. They are considerate, compassionate, neighbourly. They have a story. There is enough for what you need not always for what you want. True freedom, healthy sustainable choice, will always have its restraints. What’s your story of economies? How do you engage with them? These little stories may help us to see and critique the convoluted impersonal big story of economics. If nothing else they may help us to tease out some ethics and values.

But we do need to get a handle on the meta-narrative of Economics, the overarching story that encompasses, or binds, us all. Maybe this is where the prophetic can help us. Maybe it can give us a little bit of vision, a little bit of sight that can lead to understanding and action.

We will have seen on the news the huge earthquakes that hit Turkey and Syria. We can scarcely compute the destruction and desolation those quakes have brought. Two tectonic plates crashing up against each other releasing vast amounts of energy, causing chaos and untold devastation. Life for many will never be the same again.

What if time does that too? What if an epoch passing and an epoch beginning are temporal plates instead of geological? Two vast expanses of time smacking up against each other, releasing energy for change but also causing disintegration and collapse. All earthquakes have an epicentre, a focal point that can be seen and measured in time and space. What if time, this age, had a quake? Where would its epicentre be and what would truly shake the foundations of this age?

A dream or two about the big story…

June 2001. We’re in Mexico on a mission. I’m partnered with a friend and off we go gaily into areas unknown. Night falls, we’re confronted by some armed guards and locked up in a cell for the night. Turns out it was for our own safety, but we didn’t find that out til the following morning. What do when you’re dazed, confused and locked up? Pray. Sing. And sleep soundly. And, because you’re a captive audience, get a vision. A vision of The City of London as a pitch black forest with gnarly ancient trees. The trees had no leaves and bore no fruit. They could not photosynthesise, to sustain themselves they used their roots to suck the life out of life. It was no longer a place of life. The City is a geographical entity existing in time and space; but it is emblematic of so much more. It is sign and symbol, target and tangent. Global in reach; a centre in time.

Sometime in 2010 (a vision). The City is now a place of light. The trees have been uprooted and are now seasoned logs on the ground waiting to be used. The City is rubble but there is energy to rebuild. A removal van enters the scene ready to begin the work.

November 2022. Liverpool Street station, the eastern entrance into the City, sitting waiting for a train. A huge electronic bill board next to me repeatedly flashes up:

The City is for the taking.
The soul of the City is at stake.
Who will win the battle for London’s soul?

I’m not dreaming, the words are real, the challenge is clear.

I’ve sucked on those visions for a long time. I understood that the City and the System it enables was ending soon. But 22 years later it’s still here. We’re human, we live in time and space. When we hear the word ‘soon’ we look at our phones and calendars and ask how long? 10 minutes, 10 days, 10 hours, 10 months, a few years. We forget so readily that the Ancient of Days, the Potentate of Time may just have a different reckoning of time. Soon may be a decade, a generation, a lifetime, a few hundred years, in the coming.

That said, though we may have waited a very long time, there is always an hour, a day, a moment when the thing finally does happen. Have we not felt tremors over the last 22 years? Cost of living, war, pandemic, Trump, Brexit, Tsunamis, Arab Spring, Financial meltdown, more war, 9/11. Rumbles and more rumbles. All quakes have an epicentre. If this coming cosmic shake is financial in character and centred in the City: How do we prepare? How do we respond? How do we live?

Women Rising: an addendum

A few days ago I wrote a post on one aspect that seems to be noteworthy in our world at this time. I entitled it, ‘Women Rising…?’.

At the same time as noting what had taken place with Jacinda Ardern and then with Nicola Sturgeon something parallel has been taking place in the Tech world. The CEO of YouTube, a woman who had travelled with Google since the early days resigned. Her place to be taken by a man; her resignation has been one of many women who have resigned in the Tech industry and the majority of those who have replaced them have been men.

I then read an interview with the Scottish poet, Em Strang, who commented that

I utterly think that right now we’re living through a time of incredible misogyny.

She acknowledged that it has always been present, but at the current time of ‘collapse’ it has become yet more intense.

In these past days I have been writing on the nature of transition, both from a personal aspect, what is experienced and how we respond, and also at a corporate level. There is one aspect I have not written about and could only hazzard a few guesses at so will avoid it: it is that of global transitions.

Something global is shifting; the end of an era is here. It is parallel to the phase that takes place at a corporate level that I term ‘dusk or dawn’. Is it the end of a day and the dark night is coming, or is the end of the night and day is breaking? In reality when a major transition comes to the corporate setting it is both dusk and dawn, and I suspect that in the same way that is where things are at globally.

I wrote in the section on dusk and dawn the following yesterday:

Voices calling for a return to the old ways will continue. And there will be those who push for a re-inventing of what has been.

However, there is no going back. There has been too much movement for there to be a return to the former thing. For those who are courageous and willing to take a risk (or for those who cannot do anything else!) there is another stage to come. It will not, and must not, come quickly for there has to be an effective detoxification from the old ways.

In the collapse I suspect this is what is happening. It is my take (and my take is so important!!!) on a voice such as Jordan Peterson. Voices such as his are essentially calling for what they understand has been ‘lost’, that is threatened, and add to that ‘Christian faith’ and we have something that is very persuasive. (And in what I write I am not suggesting that what these people are saying that they do not have a contribution into the conversation… simply that (for me) the appeal is to the past and to a way of being in society that relates to what was.)

The vision of the NT seems to me to be one that seeks to pull the present up into the future, something that Martin Luther King did with his ‘dream speech’. He spoke of a new social order that would transform the present. There would be work involved but the power of the imagination would itself do something to pull the present up into the future. Time can be measured by the clock and the calendar, but the future cannot be measured in such a way. Time can pass but the past (in the sense of past realities) can simply be present in yet a greater way than before. Time moves forward, it is uni-directional; kairos (qualitative time) is bi-directional; we can regress.

Such is the time we live in.

A time of unprecedented misogyny, with social media being a highly accessible means to launch the missiles of slander (think of Sanna Marin being criticised for dancing and drinking at a Christmas party… and how many males have done so and not been criticised?). Perhaps also it is not simply slander but in measure blasphemy – in the root sense of speaking with an authority that claims to represent truth (God being the ultimate reality; hence Paul righteous when viewed from the past looking forward, but a blasphemer when viewing the past from the future).

Collapse is present. How it will increasingly manifest might be unknown, but in this phase of the ‘in-between’ we have a choice to go slow and not fight chaos… if the chaotic space is controlled then in the collapse will come the call to restore former values. And with it comes slander.

[A footnote to consider: the language of the new testament is not primarily of a new ‘world’ but of a new ‘creation’. This is why the imagination must be ignited by the future.]

Perspectives