Tag: Gospel

Pentecost: no towers here

Posted on
by Martin Scott
Posted in Theology

So many OT themes come together in Acts 2 and one very obvious one is that of the tower of Babel (which then becomes the theological seedbed for an understanding of Babylon – the imperial power that is the antithesis of the New Jerusalem). Genesis 10 expresses the flow of fallenness: ‘make a name for ourselves’, ‘build a city / society’, ‘from here we conquer everything’…

There is such an irony in that chapter. A tower is being built, God the all-seeing one has difficulty in seeing it!

The Lord came down to see…

The tower was designed to be visible even in the heavens, and the one with 20/20 vision has to come down to see it!! Apparently it was not really that impressive and could not be seen from up there. Babel is not a threat to God at any level. It is however a threat to humanity fulfilling its destiny. Destiny is in the heart of humanity, but the direction and effect of the pursuit of its fulfilment is what becomes problematic.

Unity, working together enhanced by linguistic unity was going to be problematic in that context so a restriction is placed on it. Evil can never reach an absolute fullness, that is reserved for righteousness and the One who embodies righteousness. Pentecost is a crazy reversal of Babel. Unity is present, co-labouring together receives the seal of approval. Not only does each one speak but there is the wonder of universal understanding. In the same way that a restriction is placed on Babel’s future a release is given to those of a pentecostal spirit – and by that I mean those who have been touched by Pentecost so that they are not looking to ‘make a name for ourselves’, nor ‘seeking to build a city’, nor ‘looking to conquer everything’. Maybe that might be why we have never seen the full release indicated by Pentecost?

In contrast to building a tower, a city from here to there, we read the New Jerusalem comes down to where we are, it comes from the throne of God. It is not something we build, nor can build. We can help prepare both the ground where it can land and the materials that make it what it is, but build it we cannot do. Pentecost is not a promise of receiving ‘a conquer all’ blessing. It does involve the subduing of the powers that tempt the fulfilment of destiny by a self-promotion path, and certainly involves an authority over the works of the devil but not over people.

The path to Pentecost begins in the subsequent chapter of Genesis. Leave and walk. Leave security, do not bow to familiarity, wander and God will show – even though the sight of what is shown will be partial. That was the pathway prepared, and one that Israel travelled on both with great difficulty and also deviated from. Jesus walked the same pathway, leaving ‘his country’, ‘his father’s household’. We cannot walk the path he walked (his work is finished) but as the Father sent him, so in the same way he sends us, so the pathway cannot be so different and we now have a work to complete. Security and familiarity will not always be our companions on that pathway.

To the hidden ones, the humble ones there is such an implicit promise. If the restriction at Babel was so that they could no longer do whatever they propose, Pentecost is an invitation to abandon all tower building and release imagination about what the future will look like. I wonder if God does not have a vision for the future other than he wants to fulfil our vision of the future. Could be wrong (don’t jump on me – just a perspective!). Could be wrong but I think more right than a hard line predetermined plan. If so a tad frightening but it comes with a huge invitation to all tower abandoning, non-identifiable, meandering pentecostals.

A little postscript: I am not in the habit of dedicating a post to someone, but as Steve and Kathy Lowton have been with us while writing this post I will make an exception as they have taught us a lot about walking away from tower building.

SHARE ON:

Post PermaLink

Pentecost: let’s speak

Posted on
by Martin Scott
Posted in Theology

‘They all spoke’ and if there is a creational pattern we can also look at what God spoke into in Genesis as there is a pattern there. Creation has two issues, namely it is without form and it is empty. For three days God deals with the issue of the formlessness, he puts in boundaries so that there is shape, then for three days he fills the shapes he has prepared. Given the creational background to Pentecost this pattern is something we would be advised to follow.

The first aspect then is to create a shape in a hostile environment. When we do this we should not be expecting great success! The powers (institutional and heavenly) are hostile to the plan of God. The heavenly powers hostile by nature and the institutional ones hostile by default as they are hijacked by spiritual powers. If we enter those spaces assuming all we need to do is fill them we should not be surprised if at times we are overcome. Simply sticking the name ‘Christian’ or ‘kingdom’ to it will not make the difference. I have heard too many times (and also from Christians) ‘that’s the way it works’ when referring, for example, to business practices where an unfair offer is placed on the table and that is used to manipulate a deal. Really? A kingdom approach? I appreciate that we work from where we are to something more redemptive and there is compromise in the kingdom as we engage the powers, but there is redemptive compromise and there is being sold out to unethical and dehumanising practices.

What kind of shapes should we be pressing for in politics, medicine, health, education, farming / animal walfare etc.? In the current political realm it seems we have moved beyond simple lying, through denial to the predominant culture of denialism (Denialism what drives people to reject the truth.) The battle to enter that arena as a redemptive politician is enormous. Coming at things from a bias of prayer is there a pushing back in the spirit so that the spirit of denial does not take root? If we, the body of Christ, are responsible for the world we live in what world are we complicit in allowing to take place? The examples can be expanded to cover all the bases of our society.

If we embrace the implications of pentecost I will continue to speak in tongues, exercise the gifts of the Spirit, but will also need to push for something beyond that – or at least some within the body of Christ will need to do so. Into a business / financial culture of profit is the bottom line (and one that is normally aligned to the idolatry of the ‘invisible hand of the market’) what definition do we need to bring as those who embrace a pentecostal paradigm? The bottom line for us believers has to be some level of effort to provide a shape where the majority possible can be helped to see and step toward their destiny. How about a bottom line financially being a response to the question of how many people that we are able to benefit from our services… for free!! Maybe I am pushing it here, but that was an OT stipulation.

If Pentecost is about an imperfect people being empowered by heaven’s perfection so that there can be a transformative agent in the earth, we have a lot of ‘speaking’, of drawing lines in the midst of chaos and mixture. Only once God had drawn the shapes did he begin to fill them. And there is so much need for a filling of the shapes in society. This I understand to be the body of Christ’s responsibility, not a responsibility to fill the shapes but to ensure they are filled.

I am glad that at one level we fail, that is if we set perfection as the level. If however God is not expecting perfection but redemptive signs we have a lot to pull for with optimistic hope.

(Photo by Jon Tyson on Unsplash).

SHARE ON:

Post PermaLink

Can we see in colour?

Posted on
by Martin Scott
Posted in Prophetic Perspectives

I have referred to an open vision that someone sent us – along with others – many, many months before the UK referendum on EU membership. In it she saw, and no one was even close to predicting this at the time, that a hand would come and withdraw the UK from the map of Europe. The result was that light and colour drained out of Europe, she saw it going down something like a hole in the south of France. We did endeavour, with those she sent the vision to, to close the hole by travelling there some two years ago.

I appreciate that for those within the UK there is divided opinion on the merits of the (less than perfect!) EU. I voted to remain as an embracing of the continent has always seemed very important to me spiritually – and of course one could vote ‘leave’ and still hold the importance of being together relationally. I also voted that way as I see NO reason from Scripture to suggest the evil beast of Europe – if only it was that easy!! The beast is a lot more subtle and more widespread than anything Brussels could ever compete with. Anyway enough of that and back to the vision…

In these past weeks I have been thinking about what a draining of colour would mean, and realised that colour is diversity. In the diversity of the light spectrum came the promise of God’s commitment to the world. In the diversity of the oft-four times repeated (and varied) phrase in Revelation: ‘every tongue, tribe, peoples and nation’ we find that God is glorified.

The history books that will be written of this period of time will I suspect reflect on a battle for the future of Europe and its identity. Either the future could be more diverse (with the wonderful challenges presented by that) or there could be a shutting down and an exclusion of what looks different. Colour or monochrome?

I think it is very rare that God says, close the door!! It seems he usually says open the door and make room. To do so necessitates that we come out from under the fear narrative. Many in Germany have done just that and we hear wonderful reports of those who have fled there, with no faith or with faith in a God other than the Lord and Father of our Lord Jesus, who have come to faith. It would not be the first time in history that God has revealed himself to those fleeing imperial power.

While reflecting on the vision it becomes apparent that the response of the UK is very important. More important than a referendum on the EU, important as that was and is proving to be, is the willingness to embrace at a deep level diversity. Easier said than done, but an open heart to travelling unknown paths is a starting point.

It is interesting living life in a land that is not one’s birth land. I cannot claim to understand being an immigrant – I am probably a hypocritical one. (Hypocrite was ‘actor’ in Greek.) Gayle and I have privileges. we can live here legitimately. We are not in fear of someone banging on the door and we are deported – and even if we were we are not being sent back to a dangerous situation. We refuse to live as ‘ex-pats’. We are immigrants. I was told by one of my more honest neighbours recently – so you have lived here 10 years and your Spanish is a disgrace (OUCH!). We are immigrants, but only slightly on the outside. I guess all we can do is continue at the hypocritical (acting) level and maybe we will so get into the character that we become more genuine. We can only give what we have and what our situation allows us. That is our very small contribution into the plea for colour to be present in Europe.

Our contribution is small – all our contributions are small, but maybe in the context of the future of Europe those living in the UK might just have a big say. Bring on the colour!!

SHARE ON:

Post PermaLink

To, for or with?

Posted on
by Martin Scott
Posted in Personal Perspectives

For the past couple of months I have been mulling over these three words in the context of our relationship to ‘the world’. Here then are a few of my not totally formed thoughts (partly provoked by a video clip of Dr. Sam Wells that I watched). My guess is this is an extension of contemplating how to be ‘in’ the world but not ‘of’ it. The application should be into a much wider context than evangelism (and I think the primary biblical paradigm is ‘witness’ not evangelism as defined by modernism) but will use that as my means of dialogue.

In the TO the world, my approach is shaped by a view that I am over here, the world is over there and there is a gulf in between the ‘washed’ and the ‘great unwashed’. I have an obligation to do something to them, but in taking that approach I enter into a I-it relationship (Martin Buber’s usage to describe something that falls far below a true encounter). I do this to someone as we are very different, they are truly the other, and other in the sense of inferior. Evangelism is done to in order to convert, if there is a conversion then they can move over here to where I am, and then together we can act to do more ‘to’ those who need conversion. If there is no conversion then necessity means I should move on with the hope that someone else I do this to will be more responsive.

In the FOR mode, I recognise how much I have that the world does not have, therefore am moved to share what I have with them. The invitation is to come to my ground as I have something for them. This normally moves beyond a simple I-it relationship, but can prove very problematic when there is no response leading to conversion. Does the relationship continue or is it now unprofitable as there are others who I can relate to in a ‘for’ them relationship. The hope is that they will convert, join me in my ground and together we invite others across to hear what we have for them. If they do not convert I am in a bit of a dilemma as I only have so much capacity. If it was a true I-thou relationship do I drop them and use my energies with others?

In the WITH mode, I recognise that there is a commonality between us all. I do not abide in some separate piece of ground, but live, move and have my being as all others do in God. This commonality means I am seeking always to relate to anyone, regardless of how ‘other’ they are in a I-Thou relationship (Buber’s term). I see we have much in common, this commonality is not based on a specific response of faith – and Paul’s relationship with the Asiarchs is a powerful example on this (Acts 19). We are not simply coming with our projects, but with our gifts, calling and faith to discover ways of being ‘with’ people. There will be a very strong ‘with’ whenever there are those who dream of a different world, for if anyone is in Christ they do not simply dream of a different world – there is a different world.

(The above I have applied to ‘evangelism’, but it needs to be applied to so much of Christian charitable work also. It might be a great experience to go and work in an underprivileged place, and there might be many reasons why we cannot simply go and live there, but the deepest relationship is the ‘with’, not the ‘for’, and certainly not the ‘to’ relationship.)

The believer in Christ lives in two places: in Christ / heavenly dimension and geographical / horizontal relational level. (‘To the saints in Christ in Corinth’ was a typical Pauline greeting.) We have to be faithful to both settings, and both settings are lived in simultaneously. Our faith determines how we live in the second setting. We live there to humanise others, to be full of hope, to bear witness that our world view is shaped by the Transcendent one who entered into a I-Thou relationship with us. Tangible signs also accompany us: the signs that Jesus gave marking the change of time, those of supernatural healings and of the marginalised hearing the sound of good news.

To be in the world but not of it necessitates living in both spheres simultaneously, of determining to be shaped by the ‘with’ mode. A new day is always being offered; a new day should have been our habitat given the resurrection. Maybe the sound of a new day has been muted because the body of Christ has not been too quick to live out the new day in the ‘with’ mentality.

SHARE ON:

Post PermaLink

Ephesus – remarkable Asiarchs

Posted on
by Martin Scott
Posted in Theology

The riot is in full swing and Paul is being blamed for the downturn in business. There is a untied protest of ‘No’ to Paul’s influence from the artisans whose profits are being threatened:

A certain silversmith, Demetrius, conducted a brisk trade in the manufacture of shrines to the goddess Artemis, employing a number of artisans in his business. He rounded up his workers and others similarly employed and said, “Men, you well know that we have a good thing going here—and you’ve seen how Paul has barged in and discredited what we’re doing by telling people that there’s no such thing as a god made with hands. A lot of people are going along with him, not only here in Ephesus but all through Asia province. Not only is our little business in danger of falling apart, but the temple of our famous goddess Artemis will certainly end up a pile of rubble as her glorious reputation fades to nothing. And this is no mere local matter—the whole world worships our Artemis!”

Paul, being who he is, takes it on himself to sort it out and says he will go in to the midst of the riot and calm things down. Whether this was a faith, or simply a personality, response we don’t know but his optimism was not shared by his merry band, who strongly insisted he did not risk his life. We read that their response is to strongly oppose him:

the disciples would not let him.

Thus far understandable, then comes the amazing part which Luke precedes his description with the word ‘even’ indicating that what we are about to read is a surprise:

even some officials of the province of Asia, who were friendly to him [Paul], sent him a message urging him not to venture into the theater.

I moved away from quoting the Message which translates the term ‘Asiarchs’ as religious leaders. They did have responsibilities connected to religion, but their involvement in that was because they were in positions of influence over the city (polis, hence political) and region. I note that Luke does not include them as ‘disciples’ but as friends of Paul. These are non-believers whose city is in turmoil because of Paul’s message. Further, his message is undermining of their position, so they do not have vested interest in Paul’s survival, the one who has come to town and upset the well-ordered apple cart. They have potentially a lot to lose if Paul continues with his Gospel / political (‘polis’ re-orientating) message.

These Asiarchs have not got hold of the ‘through Jesus you need to get saved’ part of Paul’s message, or if they have they have not accepted that part, but somehow they have seen or heard enough to realise that Paul’s message contained the hope for the future. However good the city was now, they somehow had grasped that the implications of Paul’s Gospel would so impact society that it would bring about positive outcomes, even if maintaining their own position was put in jeopardy.

This indicates some incredible challenges for us as 21st century believers:

  • The gospel that Paul proclaimed had serious implications for the ordering of society.
  • He articulated that part sufficiently to make an impact on political / social leaders.
  • His message was centred on Jesus, though not all grasped the need for ‘personal salvation’.
  • He was friends with those in society. They were not simply there as fodder for an evangelistic course.
  • I extrapolate (and this is consistent with the call of Israel / the call of the church as royal priesthood for the world) that the church was present in the city to facilitate those finding space who needed it. It was not about the church being the highest mountain, nor about there being mountains of influence, but the church taking the servant role to ensure a re-orientation toward the low parts being raised up… and the mountains brought down.

Ironically a turning point in a city is when there are those who don’t get the message but get the message!! Now we have to work out what the message would be that they need to get. This is why it seems there is such a push toward re-grasping and re-framing the Gospel message, that has been imprisoned within piety and / or law court language (i.e. privatised faith that draws simple in/out lines).

A final footnote… The town clerk stands up and his final words to Demetrius and his rioting friends are:

If there is anything further you want to know, it must be settled in the regular assembly.

Or in the words of the Message (with my emphasis in bold):

If anything else is bothering you, bring it to the regularly scheduled town meeting and let it be settled there.

Or to pull out the Greek text:

Bring it TO THE EKKLESIA.

The regular word used for the city council, the ekklesia of the city. To suggest that NT language is not political (city related) is to miss so much of what is going on.

I suggest Ephesus is a strong paradigm to understand the implications and application of the Gospel. Ecomonics, riots, friends who are not believers but have grasped the political element. Disciples who see the world as God’s world, and the ekklesia in Jesus there for the sake of the future re-orientation of the polis.

SHARE ON:

Post PermaLink

Ephesus – powers and money

Posted on
by Martin Scott
Posted in Theology

Spiritual powers – what are they? are they territorial? how to address / not address them? And the answers come back across a great spectrum. They are personal, highly organised and hierarchical… to they don’t exist or they are simply the inner nature of exterior structures. I try and hold some kind of composite view concerning the powers and because I see a strong connection of what has / is repeated in history as shaping the spiritual nature of a geography, whether the terminology could be better or not, I subscribe to the reality of the powers expressing themselves territorially. Experience also seems to suggest this, with specific expression of issues being present in one geography that are not present in another. The above might be theoretical, but the issues we face are practical. Theory gets us so far, and our theories might be wrong, and at one level I am less concerned about the theory, and much more concerned about what we do practically to get a shift.

For example there are theories about ‘ley-lines’. When we first moved to Spain we lived in a somewhat challenging apartment. We moved in on Jan. 1, 2009. Jan 2nd, at 8.00am a knock came to the door. It was the agent through whom we had rented the apartment. ‘I cannot leave you here. I have not slept well and I will find you another place.’ We though were convinced that it was the right place, so re-assured him that we were happy. It was not too long before we recognised a straight line of some 8 obvious troublesome symbols or places that crossed right through our apartment. I am happy to call that a ‘ley-line’. The language is not so important, getting a shift is important. Within 6 months the first (to our knowledge) in Spain of a monument honouring Francoist assassins was removed. It was on that line and about 800 metres from our apartment. It was quickly followed by the removal of Francoist symbols from the next monument (500 metres from the apartment). We had some sleepless nights, but for sure it was the right place.

What did we do to get a shift? I am sure that research, prayer and all of that made a difference. Maybe, and always there is a ‘of course’, it would have happened anyway. And a big help was another statue right on the same line, a statue of an upside-down church building, which the sculptor had named as ‘the device to root out evil’. As far as we understand it the sculptor was neither making a positive nor negative statement about faith, but chose the church as the symbol in society as a powerful in your face image of how society has to be upturned to shift history from repeating itself and toward releasing a new future. For us it was incredibly symbolic. Let God embed the church in the ground for the world, let a worldly way of structuring things be turned on its head and then let’s see how much shifts in society.

Anyway back to Ephesus. There are territorial parallels there. Artemis worshipped across Asia Minor (Acts 19:27); the word of the Lord being heard by all in the same territory (Acts 19:10). I suggest that in some way Artemis had been bound across that region thus releasing to the same region the message of the Gospel. (By ‘bind’ I consider that the biblical understanding is along the lines of restriction, not of elimination.) The resistance had been broken and a release came as a result. So what did Paul and his merry band of ‘about 12’ plus others do? One of the genius elements of Scripture is its silence. It is not a book of instruction on what to do, otherwise we would likely do what it says and completely miss what it was saying. Instruction has to come from heaven in accord with Scripture rather than simply from words on a page. In short we don’t know what Paul did! Maybe he found the highest point in Ephesus and addressed the power directly. Maybe he taught for days on how such an approach only leads to casualties and this was entering into forbidden / unwise territory. Point is – we have to work out what we do and when…

Something though shifted. Maybe we have made claims of something shifting when nothing really has changed, but in the case in Ephesus something had shifted. Miracles, hearing, burning of occult literature – all those suggest something had shifted. But for me the biggest evidence was the turmoil over economics. I consider the biggest shift is when there is a shift to the economy. IT IS THE ECONOMY, STUPID, might be a political shorthand phrase to indicate how and why people vote, but it is also a phrase indicating that there has been a shift spiritually.

A ‘prospering’ economy is not a sign of the advance of the kingdom, but an economy where there is a flow of resources to where it needs to go is a sign of righteousness. Ranging from the 8th century prophets who used such phrases as ‘cows of Bashan’ to critique the inequalities that had developed in Israel over the previous 200 years, to the awesome critique in Revelation of the one-directional flow of wealth to the elite, seems to be the constant beat of Scripture.

Acts 19 and Ephesus is a strong paradigm for anywhere, and yet almost totally absent of a ’10 steps to success’ program to be followed. I simply suggest that we seek to follow what the Lord shows us (or our discernment of it) without too much concern that we get it right. That we will find something close to home that is the ‘leverage point’ to shift something much bigger. Interestingly as we seek to move the politics of Spain (and again do not think ‘political party’ when the word politics is used) and gain an entrance to Madrid, it will be important where we locate and the size of the place… As we seek this entry a word we have been given is ‘I see you both and you are climbing up a sewage pipe into Madrid, against the flow of the sewage… sorry messy but has to be done.’ Guess what happens soon after? The sewage pipe in our block of apartments has gone, and we are out of our apartment as we have no water, no toilets, no showers… Coincidence? Maybe, but this so often happens where a sign of what needs to change occurs close to home. That is the leverage point needed. Temporarily not in ‘our’ home (and what does ‘our’ mean?), and the sewage, and smell of it has to be shifted out of the apartment / society. God bless the upside down sculptures.

SHARE ON:

Post PermaLink

Have you seen my feet?

Posted on
by Martin Scott
Posted in Personal Perspectives

Not sure how your feet look today, but mine? Really bad and not sure what I am going to do with them. Filthy, so filthy, and hope that there is some way I can get them cleaned up – otherwise it will be so embarrassing.

Actually my feet have been dirty for a while. Dirty because I am so privileged. And that is the heart of the issue. How to keep some semblance of cleanness on those feet when privileged.

Gayle and I are actively pursuing an apartment in Madrid, and although there are many complications with the purchase such as the possibility that we could end in court concerning the issues on the whole block, we are actively making drawings of what we can fit in there. (Did I write ‘we’? I should have put Gayle, she is the expert on that, seeking to work out what can go in to an apartment of 18 foot x 14 foot (5.5m x 4.3m).) Property – such a great investment. Put your money in bricks and mortar, prices go up, particularly in a city – so goes the advice.

Now that is where the dirty feet come in. Madrid, like most major cities, has so many properties that have been bought up simply so as they can be rented out with the result that rental prices are going up, many locals no longer being able to afford to live in the area. This is no exception in the area where we have for years prayer walked and homed in on.

We can lay out all the reasons why we want to live there, the prayers, the prophetic words, we can lay out our finances etc., and we can do so with a clean conscience. We have stood in front of Madrid when Mammon spoke loudly to us and said ‘you cannot enter here’, and we spoke back saying that we are not coming to make money or to exploit. We have simply asked for a place to enter, somewhere small, somewhere from where we can make space for others to find their place in the city. Yet, assuming we get this property, just by moving in we will contribute to the rise in prices.

Hopefully then we have a clean heart but in the very act of pursuing this apartment our feet are already dirty. That of course was the issue that Peter had to face up to. He did not need to be washed throughout, just his feet. Maybe as a reminder to us the barrio where we are looking to move is ‘Lavapies’ – feet washing!

How do we respond? With humility has mark the start of any entry, and we probably have to do something in the early days that is not simply counter-cultural but counter-spirit. Money makes the world go round (often in the wrong direction), so to turn the rotation, something always has to be done. Jesus, with choice of treasurer, did that in a big way. Sabbath and Jubilee ensured there was a jolt to the ever present ‘invisible hand of the market’, and the entry to the land was marked by gaining nothing materially at the first point of entry (Jericho). I have sought to do that in certain places. I had books published in Korean, Swedish, German, Portuguese and in the USA. In each situation I decided to take no royalties. A small response as sometimes one can only make a small response.

Once we get this apartment it will be eminently rentable, but we will have to, in the first season make choices that do not benefit us financially, otherwise even if our hearts remain clean we would be making no real contribution to the rotation of the city. Hopefully as we walk the city our feet will not get too dirty, in fact the very act of walking will help them be a little cleaner than they would be otherwise, but for sure they will never be spotless. And seemingly that is the way it is meant to be.

The percentage share of global wealth

Comparatively, our wealth, puts us in the top perentage of those considered wealthy in the world. We have food, we have a roof, we even have a car, both of us have cell phones. Wealth.

How then do we live with privilege? That is the issue.

Years ago the discussion about ’emerging church’ and the like could be seen as a luxury that many in the world could not afford to engage in. Live in a favela, or to be living under constant scrutiny for one’s faith in certain countries, and then suggest that what they should do is hold a conference on the nature of emerging church would be an insult. That was the privilege (luxury) of living in the west with our resources and heritage.

University education, the world of academia… In Spain so many of those who are pushing for political change are university graduates, some having been professors. A privileged world seeking to bring a difference to those who have been silenced. Does one have to go into academia to make a difference? (For me part of the attraction of Liberation Theology was the privileged interpretation of Scripture by the poor. The suggestion was that they could understand Scripture in a way that no academic theologian could, being one of the outworkings of the ‘preferential option for the poor’.) I write from time to time about money, but I do not understand economics. I probably do not have the ability to grasp the issues surrounding economics, so some of what I write those with greater understanding could probably drive the proverbial bus through. So is real change only effected by those who can study and intellectualise at that level?

In theory I do not like the world of privilege, hence I am not a royalist, and I find it easier to spell the word ‘socialist’ than ‘conservative’, yet I am privileged and if I had one regret in life it would be that I have not always rocked the boat when I should have. Ah well – learn from past errors.

With all my questions over the privileged worlds of home ownership, academia and the like, I remain convinced that amidst that luxury there is space to use that for the sake of others. Discussions on ’emerging church’, ‘the nature of Imperial power’, or ‘how church and theology have been subsumed by sovereignty’ are not simply luxury discussions. I think they are also essential so that something is sown into the wider world. If we can have those discussions and seek to influence one another there will be substance stored up also for those who, in the future, move beyond living in survival mode (where the society is hostile to the Christian faith) or move beyond the heady days of revival growth.

We have to live in at least two worlds. The small world where we find ourselves, and in our situation that small world is a highly privileged world. And the bigger world of the world the corporate ‘we’ have created. We cannot simply live in one of those worlds. In our world we have to use any privileges we have to undermine those very privileges and to contribute to the shift in the rotation of the big world. Probably we will only make a small contribution. Maybe that is all we are meant to make, and to ensure that the small contribution has eternal value, we probably have to look quite often at our feet.

SHARE ON:

Post PermaLink

Wealth or Money?

Posted on
by Martin Scott
Posted in Prophetic Perspectives

‘Money makes the world go round’… and round… and round… or so it seems. Pensioners were out in force this past weekend in most of the cities of Spain protesting. The government has used money from the pension fund on at least 3 occasions to bail out financial institutions, and other businesses the government wished to favour. A while back a woman working in the political scene in Madrid told us that anyone 55 and under should have no expectation of a pension at retirement, the money will be gone. Never enough money in the pot, until it seems it can be found for something more important than those who need it!

A few years back we heard an African preacher (Langton Gatsi) push hard on the difference between creational wealth and money. Money can be here today and gone tomorrow, creational wealth continues. The stock markets can ‘miraculously’ lose money one day and gain it another. This is why in most Western nations the amount of money that is real is about 3%. 97% does not even exist, and by that is not meant that only 3% is in the form of currency, something deeper is implied. 97% are figures on a spreadsheet. A run on the banks would be disastrous, and not surprising when the system survives through debt. Without debt the western economic system collapses.

‘Can’t buy and can’t sell’. So the beast says. Trading with money.

However, there has to be a pragmatism. Jesus even said as much with

I tell you, make friends for yourselves by your use of dishonest wealth, so that, when it fails, they will welcome you to eternal dwellings (Luke 16:9).

We live in a fallen (dirty?) world, and only at the extreme end does there come the call to ‘come of her’. So assuming we engage, there is an inevitability of our ‘feet’ becoming dirty and needing to be washed. Dirty feet seems to be unavoidable, but what must be avoided is having a dirty heart on these matters.

Here then are a few bullet point thoughts:

  • wealth cannot be defined by money. Wealth consists in who we are, wisdom, insight, humility.
  • the counterbalance to ‘buy and sell’ has to be ‘give and receive’. Gift is not blind charity but rooted in grace and mercy it will manifest generosity without any guarantee of return, but is given to make possible a person moving toward their destiny. Trade is based on the so-called ‘bottom line’; gift to release destiny.
  • If we can learn the ‘give and receive’ and seek to implement this maybe we can also ‘buy and sell’ without the numerical mark?

A few days ago I re-posted the material on Judas where I consider there is a strong element of Mammon running throughout that narrative. Jesus was not conquered at any level by Mammon, and the strategic victory takes place in the wilderness where he refuses the offer of ‘the kingdoms of this world’. Then on a daily basis the presence of Judas was where that battle continued. Never once did Jesus put money before Judas, always people took precedence over money. I suggest that en route to breaking the hegemony of religion the refusal to submit to Mammon was a necessary step. Money is neutral but the system locks money up under the spirit of Mammon, the result is the reward of some (but not their release) and an increasing captivity of a majority.

I consider that Jesus conquered the spirit of Mammon decisively. This gave him authority to break open the religious spirit that is so often twinned with Mammon. The Temple in Jerusalem, now had fallen to the extent of being a den of robbers. This did not mean that people could not meet God there, for God can show up in the most dark of places. Even Judas seems to unknowingly act out that severing of the tie between Mammon and religion by throwing the money back in the Temple! It is not his act that makes the break, that is done at the cross but his act is a powerful sign of what has been done at the cross. The lie of Empire continues (make Rome great and the world will be blessed) while the real flow is ever to the centre. Religion of all kinds, theist, polytheist or non-theist, can be seconded to the Imperial power to promote the well-being and continual existence of the Imperial powers. Indeed I suggest religion becomes more important to the Imperial powers at two phases: at a time when there is a push for even greater level of greatness or when there is the fear of losing control.

All three have something in common. They draw a line of who is in / who is acceptable. The language is different but the effect is the same.

Jesus, nor Paul in the ‘secular’ outworking of the Gospel allowed faith to become the support for the status quo, but considered that faith was there to challenge the world order as is. Surely that approach continues to be the call to those of faith?

SHARE ON:

Post PermaLink

Evangelise or bear witness?

Posted on
by Martin Scott
Posted in Theology

(Modified, originally posted in August, 2016).

A while back I read a blog post from Scot McKight on Rethinking: Evangelism, and alongside reading Brian Zahnd’s book ‘Water to wine’ of his own journey of faith beyond the narrow approach of ‘in / out’.

McKnight asks the question of how we should evangelise:

so now then how do we evangelise… what do we say in that 3-5 minutes when that might be the only conversation we have.

This is a poignant question when we think beyond a person ‘going to heaven and needed the entry ticket’ – what then is evangelism?

Zahnd’s book is deeply moving as it is his personal journey of integrity. I cannot make the journey he has made where he appears to me to be deeply sacramental and (in my perspective) a staunch believer in the institution and liturgy of church, and although he seems to come at it by a different route his journey likewise challenges the traditional understanding of what it means to evangelise.

Both carry the label of ‘evangelical’, and although I sometimes question the validity of that label, in as much as it means having a centre in Jesus, salvation through his atoning death as revealed through the authority of Scripture then I too am probably happy with the label. The label describes some core beliefs for us all, and it is in that context the question of ‘then what about evangelism’ becomes important. The question becomes a relevant question when the Gospel is seen as broader than the four spiritual laws. And it becomes harder and harder to reduce the Gospel to those (or similar) kinds of laws / statements. The 3-5 minutes under the former viewpoint was easy, now what?

For Gayle and I we live deliberately missionally. In our opinion the call to follow Jesus necessitates that. I appreciate that the first call of Jesus to the apostolic band was to be with him (Mk. 3:13), the apostles were those who ate and drank with Jesus (Acts 10:41), so maybe I miss something in all this. Being (with) before doing and acting. However, I confess that we think purpose. We think that way because we think all believers are called to live that way. However, we have stopped using that (missional) language because far from seeming to help others find purpose two things happened. A view that it is different for us – ‘you live in Spain’, as if an address makes a difference? (And it does at times – try living in Saudi Arabia, Syria etc… or in some Western nations that have all-but sold out to materialism.) And secondly, it seemed to carry an expectation that because we are living in Spain there are certain things we are / should be doing. So we use the phrase ‘living life’. This might become a less than useful phrase too. What we mean by the phrase is life centred on the values, teaching and person of Jesus, so the whole of life is shaped by that viewpoint, and I hasten to add ‘imperfectly’. Now we all live life – whatever our address, but a follower of Jesus has to be ‘guilty’ of living life shaped by the One who died for their redemption.

Long paragraph there, but the reason is, McKnight, Zahnd or Scotts, who all see the Gospel as broader than the four spiritual laws have to answer the question of evangelism. I am not a Universalist (too many Scriptures there for me), but neither do I automatically submit to all are off to hell at death except for the born-again ones, and partly as I see the ‘hell’ Scriptures as both having an AD70 application and that where they do not the issue is eternal punishment not eternal punishing. So maybe there is an easier, softer-edged approach to my theology, that avoids me living with the imagery that all are in a burning building and our task is to get as many out as possible by whatever means (evangelism that treats people as objects therefore is not too objectionable under that imagery). I still hold to ‘those who receive Jesus are saved’, so I want the whole world to receive Jesus. What then about evangelism?

McKnight used the word ‘witness‘ in his post. I found a resonance in that. We are called to be witnesses to Jesus – we read this of course regarding the promise upon reception of the Spirit, where Jesus explicitly harnesses the Israel calling to the nations, as in Isaiah, conferring that on the disciples (Acts 1:8). The Acts 10:41 scripture I referred to above says:

but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead.

We are witnesses and perhaps all the better witnesses if we eat and drink with him. Lifestyle witnesses. That was why when the bank assistant swore at a reasonably high volume asking me to make some kind of monetary response, I had made a witness. She then said to me ‘I know money is not important to you’. Did I evangelise her, rebuke her for her use of the well known ‘-er’ verb? No, but I bore witness. Off the back of that one day, maybe… But I am not about to exploit the situation.

Witnesses to values, based on following Jesus. He is the centre, not some facts about sinfulness and ‘wrath’. We can connect with people, we can confront racism, sexism, abuse, unfettered capitalism (note ‘unfettered’) all on the basis of our Jesus’ discipleship. We can resonate with activist groups that care for the poor, and when there is an opportunity we can explain the reason is that ‘this so closely resonates with what our teacher instructed us‘. The witness is to him.

The language of ‘witness’ gives us some language that we find helpful. Living life is missional, witnessing is evangelism (good news-ing). Living life is eating and drinking with Jesus. If he is important the occasions when we encounter the restricted 3-5 minutes might contain some verbal communication in summarised form about sin and the cross, but more likely the challenge will remain as to how we live life. That is the core element of witnessing, and the only way to effectively plant seeds where people can ‘hear him’ and not simply some approximate truths about him.

A little theology

I do not believe the Bible teaches the eternal punishing of ‘sinners’. In summary: the soul is not immortal; God alone has immortality; the tree of life was barred to humanity so that ‘they might not live forever’; the imagery drawn is from Sodom and Gomorrah, they being destroyed by eternal fire and all that remained was the smoke of their torment, and from the closing verses of Isaiah where ‘their worm did not die’, the fire was not quenched but the result was non-existence. This is the difference between eternal punishing and eternal punishment. One is unending and ongoing, the other (at some stage) final and irreversible. I also consider that many of the warnings in the Gospel are concerning the ‘hell’ of AD70, so not relevant to the issue of eternal destiny.

I also lean to the blurred line position of ‘all who receive Christ’ are saved (we then have to wait to see what it means to receive Christ – what about those who received an image of Christ, and how perverted is an image until it is no longer a Christ but an anti-(replacing the authentic) Christ?), and all who ‘reject Jesus are lost’ (again what does it mean to ‘reject’ Christ). This is not a Universalist position but holds solidly to the universal inclusion through the Cross. This gives room for those to be included in the age to come who have not come through the narrow door that those from an evangelical / fundamentalist background have been (implicitly) taught to work with. Though it needs to be noted that the above is well within the boundaries of evangelical faith.

[Side note: the narrow path, flee the wrath to come type of Scriptures fit totally the coming judgement of AD70… We have to read the Scriptures narratively first, not as a set of doctrines.]

I consider that such theology takes some of the angst out of the ‘one opportunity so quickly discharge your responsibility’. Other issues I have with the hard line ‘one opportunity’ scenario is that we can treat people as objects to be saved, preached to, or whatever. Something I think is far from the scenarios we find in the Gospels with Jesus or in the Acts with the Gospel mission. There was a ‘I-Thou’ relationship (to take out of context a quote) that seems to me to be about the encounters we read there. In many of the scenarios a giving in relationship was the context, and that takes time.

The Pauline Gospel has at the centre a belief concerning the death and resurrection that proclaimed a new foundation for the world. A new creation is on its way because he is the ‘firstborn of all creation’, and (I think) by implication there was a new way to be society in the light of that. Paul could proclaim this in the market place alongside the other philosophers. The huge added dimension was a transcendent one, witnessed to by the inbreaking of heaven’s realities with miracles and the expulsion of demons. Immediate signs of another dimension, and subsequent signs of a different dimension evidenced socially if someone took a focus on the transformation among the marginalised.

For me then the proclamation of the ‘kingdom of God’ is not a three step:

  • all sinned
  • Jesus died for all
  • receive him and you are saved.

Hence I think our call and Paul’s preaching was ‘to bear witness’. This seems to accord with his desire to come to the Roman church to proclaim the Gospel, not to reduce this to work with them to ‘evangelise’. His desire was to preach the Gospel to ‘them’ (the church).

Now the flip side. There is wonderfully more than enough evidence throughout the letters that personal salvation is a reality. Paul spoke of wanting all to be in his situation (minus the chains) when addressing the royal court. He wished for them to be as he was personally bonded to Christ.

This is why we need to be very sensitive to the ‘in the next five minutes I need to get across the deeply core aspect of the cross that Jesus was present to reconcile all to God’. If we call that evangelism, then let’s be very sensitive to evangelise. I simply think that is one aspect of bearing witness, and an aspect that if forced in another situation might not be a bearing of witness.

Praying for a sick person without explaining the four spiritual laws, digging someone’s garden or whatever might be the most powerful witness we can bring at a given time. Our witness is not to how good we are, nor to how bad someone is who is not a ‘believer’ but our witness is to Jesus, that there is a new creation here and coming.

So my tentative position is that we are to bear witness. We must resist the temptation to evangelise at all costs. We have to be passionate about Jesus so that we see people as he saw them. Perhaps to the religious person we might have to insist that without them being born again they will not even perceive the kingdom; maybe to the rich person we might need to exhort them to sell everything for without it they can never be free to enter bondship to Jesus; perhaps to the financial cheat we should go eat with them and only when they look to put right what they have done do we take the liberty to proclaim that salvation has come to their household; maybe… Yes all gospel stories and ones centred in on Jesus’ ministry to Israel so they have their limitation, but maybe they also have enough provocation to bring me to repentance over the situations where I have opted to evangelise when I should have born witness, or have missed on out on that specific opportunity to ‘evangelise’ when I opted to avoid it.

SHARE ON:

Post PermaLink

Move that money…

Posted on
by Martin Scott
Posted in Personal Perspectives

We can make too much of an event, and certainly we can claim too much, particularly if we are of the evang-elastic persuasion. (Count all the claims for salvation made in some places and the entire population has been ‘saved’ a number of times over!) But I think we can also miss the moments on the way when we do not note possible shifts.

I had not planned on writing about Mammon and about the stewarding of finances other than it has bugged me for a while, and after the previous two posts along came two emails to my inbox yesterday. I don’t write this to make great claims simply… come on let’s shift some money that is locked up by Mammon and see a few valleys raised up.

I am also positive about the emails as resources have come from city coffers to those with a kingdom vision – one of the key signs of a city moving to her destiny is that sign. Money always being a biblical sign of a shift. First disturbance, then re-balancing moving to a healthier distribution.

In June 2004 I was led to declare this to a community of believers:

“That incredible favour is on you in this city not just in answers to prayer but in buildings.” Then declared” You are going to see finance flow into you from this city, And I am declaring that whole projects, not part projects, will be paid for out of this city.”

The email was lengthy in content but the highlights in relation to that declaration:

  • Our former site valued at one million pound site was swopped for land valued at three million, plus 5.9 million pounds to rebuild and agreed to cover all our expenses (£1.5m)!! Only God could do this. It makes no sense by anybody else`s maths except the Father’s.
  • The new site has given us reach into one of the poorest areas of the city and into two adjacent schools as well as people of other faiths. We have hosted conferences particularly run by the NHS and The Police and we estimate that in the region of 15,000 people have been at a conference in 20 months!!
  • We are inundated with comments about the different attitude and atmosphere that people meet in the new building and have had many opportunities to share Christ.
  • Then in the past days the city has committed to put another 0.5 million to renovate the top floor of our building in order to accommodate more than 170 Roma Children for whom they have no other space!!

It is hard to work out the significance of all this in the BIG picture of stewarding of finances, but given that we have thought about what part can anyone play when Mammon has such a loud voice… at least let’s keep pushing… and laughing!

SHARE ON:

Post PermaLink

Perspectives