Thoughts on JP

JP… Jordan Peterson. Thoughts on a genius by me!!! Stop laughing. He was described in 2018 by the New York Times as, ‘the most influential public intellectual in the Western world’; in the same newspaper I was described as – Oh no, I am still looking for what they said about me, google clearly is not what it used to be.

In the run up I did a ‘what level is my English test’ (Macmillan Readers Level Test) and came out at B2, with the comment, ‘With an upper intermediate level (B2), you could potentially work in an English-speaking environment, so this practice is very concrete. … It includes tasks that measure your listening and reading skills, as well as your range of English grammar and vocabulary skills.’ Did not surprise me… I can read something if I have listened first to the author, but struggle to read something that is new.

Nice to know I could do something potentially, but I preface this with the knowledge that the comments below are not exactly going to mean he will quickly need to revise what he has written! I watched the now-famous interview by Cathy Newman of Jordan P and realised that there was only one winner. Imagine me interviewing him and catching him out. In my dreams, but in reality might be a bit of a nightmare.

Peterson seems to have a right wing, neo-liberal stance that defends hierarchy (after all lobsters are hierarchical and we are evolved from them…), and refuses to bow at the feet of political correctness, thus insisting that (e.g.) any pay gap between male and female is due to a number of factors, and so will not engage with the ‘we need to correct this with a feminising of the context’ kind of approach.


Anyway what follows will be a few comments that might be way off the mark but what the heck here goes!

Like all (self included) who are committed to, or influenced by, a level of ideology, ideology can determine our response, and we tend to see those who adopt the opposing ideology as wrong, attributing to them aspects that they probably do not fully (or at all) endorse. This was the blatant issue in Cathy Newman’s interview or, if not the issue, it was that he is so incredibly intelligent and good with words that he avoided every trap she set for him. I come at the whole thing from quite a different ideology – his is thought through, mine…????

I am not a Marxist (who knows what I would be if I were able to read intelligently) so do not write to defend ‘Karl’. Peterson states that particularly after the horrors of Stalinism that ‘no thinking person could be a Marxist’. With this as a foundation he goes on to talk about the unreachable ‘equality of outcome’ in all spheres for all people. Something of a straw target, methinks here. Most Marxists (and neo-Marixsts) are opposed to the communism that was exhibited in most communistic states, viewing them as nothing less than state-capitalism, rather than some form of democratic socialism. To propose that there are injustices in the system, that oppressive hierarchies exist does not make someone a Marxist, and certainly not an advocate for Stalinism. I do not see how the French revolution, the American revolution, not to mention the Protestant reformation, could escape his (to me) seeming critique of reacting to the oppressions present within the Western world. Those responses were not motivated by a Marxist ideology!

Peterson suggests he believes in an ‘equality of opportunity’ but not that of ‘equality of outcome’. The latter he says is the drum beat of the left, and into that he (rightly) says that gender is one factor among a number that means the outcome is one of consistent pay differentials and opportunities between males and females in the working world. It seems that one suggestion he makes is that females should be less agreeable(!!) and then there would be more females in the positions where they are not currently present. He also claims that there is no, or insufficient, empirical evidence to suggest where there is a feminisation of the environment there is any shift.

He is right to oppose a solution if it were based on a simplistic analysis such as he seems to suggest is made by feminists. He is right to oppose an imposition from (the left) on the rest, thus insisting on pc speech while silencing freedom of speech. However… oh the word ‘however’. By responding as he does one of those factors (gender) that is an acknowledged factor (even by him) that affects pay differentials is effectively silenced. When I read Scripture God responds to the voice from the oppressed, the marginalised, the ones who are resisting the voice of those who are in a hierarchical position and are holding that position to perpetuate keeping others in their subjected position. If gender is one of the factors then that has to be addressed, and the critique from those who are on the ‘underside’ needs to direct the dialogue not those who are in the power position.

It brings me to his justification of hierarchy. In reality all people believe in ‘hierarchy’ in the sense that no-one suggests that children are ‘equal’ to parents, to teachers. Most also believe in some authorities that need be submitted to (it is not police that is objected to, for example, but any police abuse of power). To suggest that we should expect – from the lobster and up – hierarchies but not critique the kind / the effect of current hierarchies, nor consider that the healthy changes that have taken place in history with shifts in hierarchies (slavery, for example) seems to me lacking in real openness. From my little world, the challenge currently is that of the nature of power and how it is exercised, the kind of power that is rooted in Imperialism seems to be in total conflict with the Jesus-model of ‘not so among you’.

He is both helpful and unhelpful when he critiques the scapegoating of a system. He is helpful in that if we live with a blaming culture there is no progress, so we are to take responsibility for ourselves. However, it remains that opportunities are not equal, the system is biased in favour of some. The level of education that can be accessed, the level of finances inherited, the context one lives within all present us with boundaries. There are always wonderful stories of people who made it out of a difficult situation, who rose to the ‘top’ (what kind of word is that?) in spite of their background. Yet the majority with those challenges do not, and more importantly, cannot follow suit. (This has always been the case in the imperial system, there are enough testimonies to the freedom the empire offers to perpetuate the myth.)

I have no doubt that a number of people (young men in particular) have found his ’12 rules’ incredibly life changing. However (however, again?), however to consider that what is present in our society, in the light of the Gospel vision, is defensible I do not consider that we should think of the book nor his contributions as giving us much sight into what we should be pushing into.

I rest my case… all written at a B2 level, so cannot be opposed!

This time – it is the end

COVID-19; no-deal Brexit a real possibility; recount the election AGAIN; Jewish group not happy with arms deal to UAE; Santa on strike and no Christmas pudding in the shops. Any combination of the above of course can be read as signs of the times that the end is here within view.

There could be an end in view of course with democracy being repeatedly challenged, or the possible economic outcome of a non-deal for the UK, or if the virus is only the first of a number to whack us this century. End of the world? No, but the end of certain states of play as we have them. That has always been the case and societal endings are often amidst crisis, something giving way for something else to rise in its place, either something better or worse.

I have completed four books – two waiting publication – and am just hanging around a little before finding the right direction for the final three. I intend them to be on our future hope, but with a flashy title of course. Not sure what to write as on many of the classic themes (Middle Eastern conflict; Armageddon; great persecution; rapture; millennium; antiChrist) I think the Bible is either silent or quite eloquent as to why we really should not go there. If I go down the silence of Scripture route not a lot of material for a series of three books – simply a page in large print with the words from the parenthesis above and then a dash and the word NOT following it.

So while hanging around, a short little explanation here. There are ‘horizons’ in view in Scripture. (Back in the day writers such as George Ladd gave a helpful way of describing the Jews with one horizon, a future that marked the two epochs of ‘this age’ and the ‘age to come’, which the NT separated the division yet further with the kingdom being ‘already but not yet’. Helpful but over-simplified. Reading the Scriptures even more consistently as historic-narrative N.T. Wright, and even more radically Andrew Perrimann, opens up a slightly more complex view – one horizon becomes further divided.)

Although it is not totally accurate to say ‘the Jews believed…’ as there were diverse beliefs among Jews, but ignoring that caveat the Jews believed in a future horizon, when Messiah would appear and there would be a total re-ordering of the world (NB: not much ‘going off to heaven’ going on here; we have the Greeks to thank for that angle.) Simplistically we could suggest they had a horizon in view; a one-horizon view.

Along comes the Incarnation and for those who believed he was the Messiah, certainly post-the-cross the one-future-horizon was inadequate. Looking back from the resurrection they understood that what took place over that period of time from the first Christmas to the first Easter was a horizon. It was a dramatic intervention of God in the world, into the Jewish context, and at a very specific time, when there was an all but one-world government that was opposed to the values of God, that oppressed all. Peace established through war, so much so that the temple to ‘Peace’ (goddess) was on Mars Hill (Mars being the god of war!). [Netflix have a great series on the Roman Empire that gives some good insights into it.]

That intervention marked something incredible for there was the revelation of who the God who created all things really was. The cross being one of the places where that glory was revealed, hence the self-emptying of Jesus (Phil. 2) can only be understood as a revelation of the eternal nature of God, not something taken on for a short season. (If not yet read I think that Thomas J. Oord, Uncontrolling Love, is so worth a read.)

That first horizon had enormous implications for the world. But first, huge implications for the Jewish world. Into that world came the proclamation of no other name under heaven by which people can be saved (Acts 4:12); not the name of Abraham, the patriarchs, David the idealised king. None of them can do it… this is picked up in Revelation 5 in what I reverently term cartoon form. When we read the New Testament in its historic context, with the majority certainly written before the calamitous era of 66-70AD, we necessarily read the pages somewhat differently. It is not about our day, nor about our future… but is deeply significant for our day and our future.

Leads us to that second horizon that now comes in view. Jesus spoke of a future that would happen within a generation, that the events would be climactic and therefore when it came to fleeing to pray the flight might not be in winter or on the Sabbath – all of which are speaking into a specific geography and a specific time of history. No reason to push it to our future, but to understand it as the foreseeable future of those hearers, and that was the horizon that the early followers of Jesus had understood him to be speaking of. The horizon that culminates a generation after that first Easter. In the final days of that time when, as predicted, ‘the armies shall surround Jerusalem’ the Romans were crucifying up to 500 Jews on a daily basis by the city walls so as those inside knew that their days were numbered. The upside was that this was the sign of the Son of Man coming (Daniel 7), but that upside was an upside in marking the end of an era in terms of the intervention of history, the actual era of history was indeed very painful for the ‘elect’ those who were part of the chosen nation, but had not aligned with the truly elect one.

Given that our writings are pre-70AD whenever we come to future references such as Paul in 2 Thessalonians (maybe 52AD) concerning the ‘man of sin’ there is again no reason to push something beyond the lifetime of the readers, to something that had no reference to their time and setting. I still see such events as past for us, future for them and sitting in that same period of time before the second horizon came fully into view.

A third horizon though does seem to persist through all the writings, and I think it is the horizon that inspires the hope that comes through in Revelation. The book might well have had an initial write in the mid-60s but I stick with a late date (maybe 96AD) for the book as we have it. After the Jewish wars. The focus has switched, the Temple has gone, not one stone upon another left… but the beast has continued, indeed survived against all odds on numerous occasions but particularly in that ‘year of the four emperors’ that took place in the midst of the tumultuous era of the Jewish Wars. Mortal wounds to the head, but continues – that was the story and continues to be the story.

So time to bring this post to its appointed end. ‘Do I believe in a future antiChrist?’ Perhaps and probably as history witnesses to many antiChrists (past) in both limited and all-but universal situations. There is always a tendency to ‘make a name for ourselves’ towers to be raised, along with the witness of Scripture that they will never reach heaven and be permanent. ‘Do I think the Bible predicts a future antiChrist?’ No. No more than it predicted Judas Iscariot, but when the time came it easily said that he fulfilled the Scripture.

Well that would be some of the content to appear somewhere in books 5-7, along with references to the books of Scripture that show how there were clear predictions and also a recording of the history related to the predictions, yet the predictions were not fulfilled. A shocker? Or a nice indicator that prediction like that is not the area that Scripture deals with – rather the category of ‘promise’. Now there’s a thought – fulfilments of Scripture that look nothing like they were predicted. Might just get on with writing those books.

Volume 3 – an extract

Each volume builds on the former and each time Scott presents something so amazing…’ OK that’s the sales blurb, the real blurb is not quite at that level! It is great doing Zoom calls with people and if I were to write the books after the calls there would certainly be some re-writing involved – and I so thought they were inerrant as originally given.

Anyway – volume 2 is out:

https://www.bozpublications.com/significant-other

Volume 3 is pretty close to ready to go to the final edit and then to the publishers. It is called ‘A Subversive Movement’, building on vol 2 (the political – small ‘p’ – nature of the ekklesia within the Imperial world). I try to move away from the popular ‘seven mountains of influence’ but address such aspects of how would the Gospel help us approach some of the shaping areas of society. In the chapter on Law and order, which I suggest appeals to some Christians as the right / wrong paradigm seems a good fit… However,

  • I suggest the more biblical paradigm is that of life / death, and that the right / wrong paradigm originates in the garden of Eden and where it all went wrong;.
  • That the very strength of (for example) Islamic sharia law is the desire among Christians to get the right / wrong agenda legislated for. Ah well!!

I have over the past two days added a short discourse on ‘Law-Breaking’, civil disobedience if you like. The books are short discussions so I do not cover every aspect but here is the excerpt (there are footnotes in the document – I include them here in brackets):

Law-breaking?

‘Obey the powers, for they are ordained of God’ (loose translation of Romans 13: 1), is used to hold us all in check, but it is doubtful if that is what Paul intended. The passage cannot be taken in an absolute fashion that will never have any exceptions. (Footnote: One of the early Christian martyrs, Polycarp, makes it clear how he read the passage in Romans. Replying to the Roman proconsul he said, “You I might have considered worthy of a reply, for we have been taught to pay proper respect to rulers and authorities appointed by God, as long as it does us no harm; but as for these, I do not think they are worthy, that I should have to defend myself before them.” Polycarp adds some provisos: whether the authorities are worthy and if it does not do harm to the Christian faith.) The immediate context forbids taking a violent stance against powers, (Footnote: Romans 12: 14-21. It seems false to claim that Jesus and the early Christians were pacifists, if by that we mean they did not resist. Resist they did, but the resistance was of a non-violent resistance. The activist, Gandhi, in resisting the British oppressive rule took inspiration from the practice of Jesus.) but the verses that follow (our chapter 13) are contextually written and contain a measure of irony within them. The command to pay taxes was written in the historical context when there was much debate and public unrest with regard to taxation within the city of Rome. (Footnote: The Roman historian, Tacitus, writes of this unrest as coming to a head in 58AD; Paul’s letter to the Romans is normally dated 56 or 57AD.) This is not to suggest that there is no application of these verses beyond the historical context, but to indicate that the letter is written to a specific situation at a specific time. Then with regard to the seeming endorsement of the use of the ‘sword’ by the civil powers there is quite some irony in what he writes. The emperor at the time, Nero, made the claim that he did not need to use the sword to enforce order, such was the benevolent and developed rule that he exercised. (Footnote: The Roman philosopher Seneca (4BC – 65AD) said of Nero that his gift was of ‘a state unstained by blood, and your prideful boast that in the whole world you have shed not a drop of human blood is the more significant and wonderful because no one ever had the sword put into his hands at an earlier age.’ If only that was the case!) Right in the heart of the chapter Paul writes:

But if you do wrong, be afraid, for rulers do not bear the sword for no reason (Rom. 13: 4).

In that verse there is a little side-swipe at the lie Imperial power tells. Comply and there will be no ‘sword’, but for those who do not comply? (And given that Paul was probably executed under Nero’s rule shows the irony in the claim that rulers only exercise the sword to punish the wrongdoer!) Any reading of Romans 13 needs to be placed alongside a reading of Revelation 13 where the true nature of Imperial rule is exposed, and all kinds of marginalisation takes place for the non-compliant ones.

Shakespeare wrote an oft-repeated line:

The lady doth protest too much, methinks (from the play ‘Hamlet’).

I suggest we might coin a new phrase that ‘we, the privileged do not protest enough’. There is cautious wisdom within those chapters in Romans dealing with life at the centre of the Empire. Advice such as pay what you owe (13: 6,7) or to live at peace with all, as far as is possible (12: 18) makes good sense in the context. We might paraphrase it as, ‘Choose how you protest, for in your context any protest will have significant repercussions.’ We see the same practical advice regarding marriage in the Corinthian context that Paul gave ‘because of the present crisis’ (1 Cor. 7: 25). Those early Christians living in the seemingly all-powerful world of the Roman empire were indeed living in a time of extreme pressure, and they needed to think carefully about how they responded.

The same practical advice is relevant today, but for those of us whose lives are not threatened by the majority of our actions, we need to consider how best to use that luxury. To protest against persecution, climate crisis and the oppression of voices that challenge the status quo in certain parts of our globe could well be life-threatening. That is not a reason in itself not to protest in those situations, but any response needs to be taken soberly and wisely. However, in other parts of the world (mine included) the luxury of protesting without the consequence of one’s life being threatened means we would have to consider reasons why we would not add our voice and physical presence to those who are protesting and calling for an end to injustice

Such protest might be seen as ‘law-breaking’ but the push back against injustice requires a higher allegiance than that of complying. One might suggest that the resurrection of Jesus from the dead was not exactly compliant with Roman or Jewish custom and law! It was indeed a political act against all dominant political power.

New Zoom Group

I am looking to start a new Zoom discussion group in January. It will either be evenings or weekend. One chapter a week.

Details of what goes on:

I am probably looking for 2-4 more people to make the group viable. So far (so don’t let the side down!!!!!!!!) the discussions have been very diverse, provocative and helpful. I am not looking for people to agree with me, nor those who are totally opposed, but where there is sufficient room for mutual exploration. Obviously one has to have a copy of the book!

Let me know if this is of interest.

(I will also be starting groups on Significant Other from January, but I consider that the first book needs to have been read first.)

Small acts

Two cents worth

In editing a chapter in Volume 3 (surely it will be even better than Volumes 1 and 2?) I looked up the references that I was alluding to. I was referencing the widow who put her last couple of pence in the offering. I had written:

Perhaps, in Scripture, the widow who put her small contribution into the Temple treasury made a much bigger contribution than she realised. Did her sacrifice accelerate the coming to an end of such a magnificent and impressive structure?

The chapter I was editing is on how small acts being the catalyst for change, suggesting that although there are times when there are believers who shape the future and are appointed to the realm of the high and mighty (Daniel), that the movement of the ekklesia is a subversive movement, many times unseen and unrecognised. So in tidying the chapter up I thought I would go read the text (never a bad idea!). Here’s what I noticed.

The end of Luke 20 is a rebuke on the religious hierarchy. Jesus’ strongest rebukes were always reserved for those people for they were not releasing the human agency of God to serve their purpose but were in fact using them to serve their own ends, and in the process they,

devour widow’s houses (Luke 20: 47).

In the name of religion they exploit and impoverish those that the law said were to be protected. In the next chapter the opening verses that immediately follow this exposure of what is going on is the story of the widow depositing her last coins in the temple offering:

As Jesus looked up, he saw the rich putting their gifts into the temple treasury He also saw a poor widow put in two very small copper coins. “Truly I tell you,” he said, “this poor widow has put in more than all the others. All these people gave their gifts out of their wealth; but she out of her poverty put in all she had to live on.” (Luke 21:1-4).

They devour widows’ houses, as Jesus looked up he saw… Then the disciples saw how wonderful the Temple was, how magnificient (Luke 21:5). Jesus provoked them to look to what was going to happen within a few years:

As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down (Luke 21:6).

Religion, those at the top… a widow exploited and at the bottom… acting with integrity… her offering was far beyond what anyone else put in to protect and beautify the structure yet even more… she did something of eternal value… what was temporal now had a sell by date stamped on it.

Letting People In

Compassion Fatigue

A new post by Gaz


As a self proclaimed introvert, I have had to learn to find the sweet fruits that are within relationships and social environments. There is much written about such animals as myself and our need for ebb and flow, to flow out and to retreat back to the place of nurture. It is a necessary but also most bizarre dance to have to learn and navigate lest we become isolated, limited and over domesticated by our chosen cave, because the wild, the unscheduled happenings, the joyous being acted upon by others, is beyond our door.

I remember doing mainstream counselling against the advice of my sectarian Christian counter parts, since it was insufficiently sanctified (controlled and safe). 

I chose to be stretched on many fronts, my openness, my vulnerabilities and imposed limitations of the culture of my chosen faith. In year two we had to choose a working partner for the year and submit to the lecturers why we were making such a selection. Mine was that I wanted to be paired with a female, since such things were not permitted in my world (having been told as a youth pastor that you meet a female co worker with the door open and if you have to be in the same car, she sits in the back). 

I was very Southern in my cultural trappings and she was exceptionally Northern, it was awesome to spend time with her and bare our souls in the context of our work objectives. We needed to attend a long weekend away twice a year to get the sufficient number or course hours in and on this one occasion my co-worker did not show up. In the sessions I was feeling withdrawn and unable to engage, and at one moment I was triggered by the session and needed to go sit outside and simply cry. After a while the lecturer came and sat with me and said to me “you don’t really ‘do’ people do you, but your trying to let them in. Is there anything different about this time away which has gotten under your skin, reached into your insides?”

I had no idea really, as I was experiencing something deep in my being which was outside my rational minds ability to control, supress or articulate. “ I am aware that your co-worker of several months isn’t here… could it be that you have let someone in, that you are feeling the loss of them in this part of our journey together”? The snot and tears that ensued suggested that she was on the money, on target and correct.  

What she said next was transformative for me. “ I feel that the kind of person you are, but also your journey so far, has made you able to get by and survive without allowing too many people to get into your insides. What you don’t realise is that you have found a way to survive but to truly live, you have need of people, and what you are experiencing is loss, and even in this moment, grief because they are not here. To be complete, you have to let others in, and perhaps at times, carry one another”.

These days I work helping those who are burning out working with refugees who are serving them through legal support or even the provision of food. Almost without exception it is because they are letting people, and their stories in.

What they are experiencing is called secondary trauma, where an aspect of what you hear from another, becomes your own and you have to process, heal and recover from what you have let in. Keeping people out comes at a price, and so does letting them in.

Perhaps, aside from my created personality type, there was a fear of letting people in for me, perhaps somewhere I had allowed this and it cost me too much, perhaps I didn’t know how deep within us this sits, where ‘letting people’ and their stories in actually resides within us. So my need to self manage had created what became too much distance. It is, after all, a dance of ebb and flow and frequent imbalance.

For a Christian this is problematic since if we are alive, at all on our insides, we are driven by a God given compassion. Compassion is deeply profound and we need to learn to manage it and walk with it with an understanding of where compassion begins and where compassion resides. I have personally had to learn the dance of compassion, the dance of proximity to others, the dance of like, love and loss, which were once kept in a box under lock and key. Today I am learning how to truly live.

So what does it mean to let people in, in a way that is productive, life giving at a mutual level and does not tip the balance towards destructive?

The Hebrew word for Compassion is Rachamim, it is derived from the word Rechem, which is the word for Womb … and there you have it. 

There is nothing shallow about allowing our compassion and love for others to creep into our insides, because in reality this is the place that the feeling began, in the most intimate place of carrying another life through aspects of need and growth. Does it cost, absolutely, but rewards also. Does it cause us pain and need of recovery yes, but life in equal measure.

An anchor

Anchoring the future, preparations now

While in conversation yesterday with Gayle we were trying to make sense of the battle we had to get a foot in the door of Madrid and then effectively being shut out because of the pandemic. With things as they are it will probably be around a year before we can return. We came up with a conviction that I thought might just resonate beyond ourselves and could be a help to others.

I saw a hook thrown into the city, like a grappling hook or even an anchor, a hook that went into the land and caught (for us in Madrid). A stake in the land but something more than that, a hook into the land and our future. We talk of Madrid as a 10 year push, and the next phase being a ten year focus. Now we are in Oliva, practically better and always has been the ”in-between place’, but not what is pulling us forward. Our experience is that this hiatus has been very formative indeed. As well as writing, many video calls, new connections (most of which we would not have had time nor space for had we not been here); we have also ‘seen’ who we are to become over this next season. It has been huge for us…

Not close to the hope of the Gospel but the same principle:

We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain (Heb. 6:19).


So putting this all together. A hook is established into the future to secure it ahead of time. This then is combined with an intense season of preparation for what is to come, not simply preparation as in material etc, but preparation with connections and also internal preparation. The pause button is to enable preparation.

Hope that makes sense, and maybe for some it will resonate and clarify what had been happening in your situation over the past months.

Two Trees

One of my privileges is to participate in the Zoom groups that are discussing the first volume, Humanising the Divine. Preparing for, and thinking about, the discussion afterwards occasionally helps me see some new patterns. Some groups have been in the chapter on Cornelius this week, and in that chapter I touch on ‘alienation’ as being the result of the various falls. (Note to reader, I read those chapters Gen. 1-11 as myth, myth being used to communicate truth, and in that setting more profound than anything literal; I see Gen. 1 and 2 being from two different sources, they being complementary; Gen. 3-11 being the backdrop to the call of Abraham, the one called to be the agent t solve the issues Genesis 3-11 outline.

If alienation is the result then the work of the Cross is that of reconciliation. Not reconciling God, but the God who was in Christ was reconciling the world to himself.

So this pushed me to look again at the trees. The only tree that was forbidden being the tree of the knowledge of good and evil. The temptation by the serpent (seen in ancient texts as the provocative agent of wisdom – ‘wise as serpents’? – , later Jewish and Christian of course as the Satan, the adversary) was to become as God. This would mean they (humanity) could determine what was right and wrong. It outworks either without God – I decide; or as present within religion, with ‘god’, and my book / tradition on my side informing me what is right and wrong, and I act it out. The ‘I’ in both cases is at the centre.

The relevance of this for the Cornelius chapter is Peter, the Jew, comes on the scene with an ‘unclean / clean’ divide. He is one side, Cornelius the other. His first words when entering the house of Cornelius is ‘now I perceive’. He saw differently. God has not endorsed the line that Peter had drawn.

The cross (tree) that Jesus died on (symbolically) was that tree (of the knowledge of good and evil). The tree that divides, that puts me on the right side and you on the wrong side. He dies (as human representative) to being the one who can determine what was right and wrong. That alone is reserved for God. Who is in / out… what does in /out mean… is there an in / out… what is unclean / clean… God’s territory, not ours. Result of death – reconciliation where there is no Jew nor Gentile…

So we are to be careful in making judgements. While we are keen to be under the judgement (assessment / critique) of heaven at a personal level. There remains what is unclean and what is clean… I think a clue is what dehumanises, what endorses me as above someone else. We have to be tentative as to how we respond to this. Brings me to the second tree:

The tree of life. Not to be eaten from alone. Not eaten from and then given to someone else. There is something corporate in the eating, a prelude to the final great banquet. It is the source of life, and life is not what is consumed but in what is given. In the giving there is a return. I think we even see the corporate nature in the protection of that tree – ‘lest they eat and live for ever.’ Every Gospel meal with Jesus is eating fruit from that tree.

Alienation. Only overcome by embracing the ‘other’. It was never good for there to be a solitary human, so the ‘other’ is formed. The other can be seen as the opposite – and that is one of the alienations resulting from the falls; or seen as ‘flesh of my flesh’. Different, but equal – humanised. The other acts as the mirror to see oneself.

Post falls the other is blamed and scapegoated. The blame game is the source of alienation resulting from dehumanisation.

Sadly our currently polarised oppositional world illustrates how far we are off course. The major fuel for the oppositional stance is supplied by ideologies and religion (the tree of the knowledge of good and evil).

Time for Gospel meals. ‘All of you (including Judas) eat’. ‘Eat what is set before you’ and there is healing and peace in the home.

So we can make no judgements as to what is good and evil? That would make life easy would it not? Live and let live… The background though is leaning that way – do not judge otherwise you will be judged. That needs a little balancing out, cos we will be judged! The area of greater caution is that of ‘judging the world’. Paul said:

What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside (1 Cor. 5: 12,13).

There is an appointed judgement but that is in the hands of the one appointed by God – the only true Human, Jesus.

But among those of us who follow Jesus. Seems Paul is saying ‘grow up’. You have been touched by the values of the age to come, when you will even judge angels – an indication that humanity in the image of God is closer to God than the angelic. If that is how we are to be then we should be able to sort out stuff among ourselves – even down to court cases (1 Cor. 6:1-3).

Never easy working all this stuff out. Don’t judge. Do judge. You will judge. A key seems to be that we give ourselves to ‘sincerity and truth’ (1 Cor. 5:8), and if anyone says ‘I follow Jesus’ but the core of their being is sexually immorality, greed, idolatry, slandering, drunkenness or swindling (1 Cor. 5: 11) we cannot ignore it. Pretty serious stuff as Paul says ‘Do not even eat with such people’. It seems there are two elements to help us move forward cautiously in this – we are to live personally with sincerity and truth; and the list is not simply pointing out traits but something at the core that they are giving themselves to (and of course we note that this is not something applied to those who make no claim to follow Jesus).

Volume Two

A piece of advice for all who are wanting to know what should they really do today. Rush to the web-site at Boz Publications:
https://www.bozpublications.com/significant-other
and get your order in. I do not wish to big this up but this is definitely the most significant Volume Two I have written in this series. Just in case I have overdone the publicity there let me counterbalance it with – wish I could say that this one is written so much better than Volume One, but I really can’t. Ah well we await a dynamic Volume Three!

If wishing to engage with this book I guess it can be done just as is, but it is really a follow on from Vol. 1. For that reason if you have not read Vol. 1 it is best to start there.

In it I suggest that the work of Jesus on the Cross is finished but the work of Jesus through his body is unfinished. Hence I explore the two ends of the spectrum concerning healthy groups: community (here to enhance one another) and movement (here to bring about a transformation in the wider world). Not surprisingly I emphasise the latter, while giving a nod toward the former! Following the trajectory of Israel, called for the health of the world as royal priesthood. Blah blah blah.

I have not yet decided but will probably run Zoom groups on this one on the book as a whole not on the individual chapters. I think that would allow for a freer discussion. Zoom groups would not begin before January.

Life… but not as we know it?

I was never a great Star Trek viewer but I do remember the line that was woven into a song:

It’s life Jim… but not as we know it.

Humanising the Divine. The Incarnation does just that. The resurrection makes it permanent. God was and is eternally humanised. Humble and accessible.

Then we come to the life of Jesus – fully human, but the temptation is to respond with ‘He’s human [Jim], but not as we know it’. And that is where it stops for many. An affirmation that Jesus is fully God and fully human but with a huge advantage. Once we understand the miracles are not performed through his divinity, but by the anointing of the Spirit that closes the gap a little, but I think the aspect I am pursuing at the moment closes the gap further.

He is the GREAT LEARNER, breaking out beyond his contextually induced prejudices through his encounters with those he would not have been able to see (naturally) as fully human. Gentiles, Samaritans and women (maybe also children?).

Jesus gives God a human face, a human life; the great learner then humanises Jesus (I think Hebrews is the book that pushes this aspect, further than Paul for example does in his letters).

Maybe Jesus has an advantage over us. I certainly was not filled from my mother’s womb with the Spirit. But living life from then on? We are both on the same track. Through our encounters with those who our tradition / culture conditions us not to fully see, we can grow toward true humanness. (And maybe from a Christian perspective, those we have been able to label as ‘unclean’, and so are unable to see them with different eyes?)

And perhaps Jesus had an advantage. I am sure that I could not make it to becoming truly human, without sin along the way, and thus become a source of eternal salvation to all! Anointed by the Spirit, but always with a choice to follow the path of the Spirit or not. I am glad that he rescued us.

  • Jesus fully human – not an infusion mixture of divine and human. Like us.(Also fully God.)
  • Jesus, human anointed by the Spirit, in ways that we are not by nature, but in order to rescue us so that we can be anointed by the same Spirit.
  • Jesus, without sin, but not mature, going through the natural process of growth and development, with provocative encounters that confronted his environmentally induced perspectives that he stepped beyond. Thus becomes mature, becomes truly human.

I have often quoted the remarkable response of Jesus in the dialogue of Luke 13: 27, 28.

As Jesus was saying these things, a woman in the crowd called out, “Blessed is the mother who gave you birth and nursed you.” He replied, “Blessed rather are those who hear the word of God and obey it.”

The woman’s worldview was one shared by and deeply imprinted on her mind by her culture. A woman started at the bottom, but could rise, provided: she was married, she was a mother, she gave birth to a son, and if the son could be a rabbi like Jesus then she would indeed be blessed.

Jesus’ reply completely transformed that worldview. With a ‘no… you are human, in the image of the divine… not in any way lesser than anyone else… gender does not enter into any assessment of value.’

Now I wonder did Jesus carry that transformative worldview with him, or did it come to him in that moment. Like us, most revelation of where we need to adopt a different worldview comes when we encounter something / someone that means we can no longer live with authenticity from the former box.

Jesus… When we look there we can say – there’s life and just as I know and experience it. His responses, his willingness to learn and adapt – now there’s a gap.

Perspectives