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Theology and thinking from the London School of Theology

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Matt Adcock Insight Editor & Director of Communications

nerv (nerv.co.uk)Designers

Lord Hastings of Scarisbrick CBE Global Head of Citizenship & Diversity, KPMG International

Tony LaneProfessor of Historical Theology

Sam HargreavesLecturer in Music & Worship

Steve WaltonProfessor of New Testament

Helen CrawfordCopy Team Leader, Tearfund

Joel WilsonAgapé UK Media Coordinator

Scott Edward Miles (LST 2007 – 2011)Seeking funding for post-graduate research

We live in exciting times. There is a new energy flowing through the London School of Theology (LST) as we approach our 70th anniversary in

2013 and this issue of INSIGHT is hopefully a fantastic mix of life, the universe and theology.

Thank you for all the positive feedback on the new look and feel INSIGHT, it is encouraging to know that so many people are reading, enjoying and sharing the theologically charged material we are producing.

If you’d like to share your thoughts / suggest or write an article for us, or pass on your feedback you can do so via: [email protected]

It is great to have pieces based on the key public lectures of two of LST’s professors in this issue. We are seeing increasing numbers of people coming to the college to engage with God’s word, go deeper with the Bible and leave changed and equipped to effectively serve Christ in a new way.

LST has always been about transforming theological education – this first 70 years of operation is just the start of the journey, come with us into the future.

Matt Adcock Editor

Special thanks to... Galactus Jack, Mark Beaumont, Anna Robbins and Steve Moody

Email [email protected] Facebook /LondonSchoolOfTheology

twitter @LSTheologyWeb www.lst.ac.uk

C o N t R i B u t o R s

i N t e R a C t

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C o N t e N t s6 - 8 s o C i e t y N e e d s t h e o l o g y

1 0 - 1 3 i s t h e t R u t h o u t t h e R e ?

1 4 - 1 7 C o m e o N , j o i N i N !

1 8 - 2 1 i s C h u R C h y o u t h w o R k g o o d

f o R y o u N g p e o p l e ?

2 2 - 2 7 w h a t i s p R o g R e s s i N N e w

t e s t a m e N t s t u d i e s ?

2 8 - 3 1 a u N i v e R s e f u l l o f m e a N i N g

3 2 - 3 4 m a y t h e o d d s B e e v e R i N y o u R

f a v o u R : t h e h u N g e R g a m e s

3 5 t h e o l o g y , d a N C e m u s i C a N d

l i v i N g f o R g o d

3 6 - 3 9 R e v i e w s

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a N i N t e R v i e w w i t h

l o R d h a s t i N g s

i N t e R v i e w B y

m a t t a d C o C k

s o C i e t y

N e e d st h e o l o g y

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“The church is frequently offering

up a multiplex of salad options as

compared to a well-honed Sunday lunch.”

LST INSIGHT - t h e C o s m o s i s s u e 7Lord Hastings of Scarisbrick at the India Economic Summit, 2009

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When I was at LST (London Bible College as it was then) I was editor of the LST College magazine. I remember setting up an interview with both head of the National Front and the UK Chief of Defence Staff who hinted at what George Bush later coined as the term ‘the Axis of Evil’ which at that point in ’78 was a new concept – the LST magazine made front page news in the Sunday Telegraph with those comments.

I certainly look at my time at LST with great affection, and have gone on to a fascinating array of media, business and political stuff – in some ways not connected to a BA in Theology. However, not actually disconnected if the theology is applied correctly.

Here we are in 2012 where barely two weeks go by without the New Statesman or Economist running pieces interlinking the discourse between faith and challenging issues. In my mind it has never been a better time for communication in public between the new atheist thinking and Christian apologetics.

This is where contemporary theology has its radical edge, it needs to speak peace and intelligence into what is very often a vacuous concern. The odd thing about perpetual denial is that it is not affirming – unlike belief.

The followers of Jesus in 2012 need to be able to completely engage in the socio-political dynamic because this is exactly the rough and raw territory that Jesus walked in. This is where theology comes alive.

I’ve met a lot of believers - I use the term believers rather than Christians as I feel that Christian is often misunderstood, is too limiting and it alienates those who want to follow after Jesus but are not clear that they want to be church allegiant. Churches are still trying to bring people through the boundaries of their doors but Jesus was very dynamically active at being present where the conflict was – right in the heart of the conversation, where pain was evident in people’s lives.

Yes I have a degree in theology but I’m reluctant to refer to myself as a theologian, I much prefer the term ‘business activist.’ The model of following Jesus is not that of having a ‘hub’ where God is to be discovered but rather the other way round where the real life takes place, that is where we should engage people as he did.

What studying theology instilled in me is a very real hunger to place Jesus in the full blaze of everyday life. I think God is enjoying this rich discourse about values and responsibility in society, in public life, ethical issues - these dilemmas of the day are hugely Jesus questions, hugely theological questions.

It is riveting to me that we live in a time of incredible technology which gives us more capacity to search for knowledge than ever before and yet in public conversation people are desperate for insight – for insight into how to live their lives. What is the responsibility of the individual versus the responsibility of the State? Around the right provision of health care or about living in a democracy with the ability to protest but not occupy so that you prevent other people’s freedoms?

t e l l m e a l i t t l e a B o u t

y o u R t i m e a t l s t

h o w i s t h e o l o g y

R e l e v a N t t o d a y ?

“The model of following Jesus is not that of having a ‘hub’ where God is to be discovered but rather the

other way round where the real life takes place, that is where we should engage people as he did.”

B u s i N e s s a C t i v i s t s a R e

t h e N e w t h e o l o g i a N s ?

t h e o l o g y i N a C t i o N

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I don’t sense that there is a deliberate forsaking of God in the UK at the moment but there is much to be mindful of. I have a very good friend who is a barrister and who visits lots of people in prison. We were discussing the growth of the Islamic movement inside prisons. He said that he believes it to be due to our living in an age of uncertainties and that people still want ‘anchors.’ People want to buy into something that is clearly stated with leaders who have defined their positions with specific insight, knowledge and direction.

The church is frequently offering up a multiplex of salad options as compared to a well-honed Sunday lunch. We are very reluctant to offer a defined package – which is compelling, attractive and interesting.

We like to pat ourselves on the back that surveys show 75% of people tick the box of a vaguely Christian religious belief in the UK. That doesn’t get us very far, what will actually make an impact is to serve.

A fantastic example of how followers of Jesus can make a real difference was highlighted by the Chief Officer of police in Watford, whose team patrol the streets on Friday / Saturday nights. He showed the Archbishop of St Albans how the police are being assisted by believers giving up their time as Street Angels. He said ‘were it not for the church community standing alongside us in helping the young people who are in a state after the party / club scene – we could not safely police these streets.’ This is just one small example of faith in action.

Believers need to embrace a joyful duty of care to the people around them. Systems don’t bring joy to the faces of vulnerable people, systems might bring money or resources but relationships bring joy, purposes realised, ambitions fulfilled – in a common community, these are how we effectively support each other.

I wonder why the Christian theological community is so worried about the great big open ended questions like ‘how shall we position ourselves against other faith communities?’ when the key is really ‘how does our light shine?’ When the light of Jesus shines brightly people are attracted and it can be as basic as a cup of water to the thirsty.

The protective cocoon that particularly the evangelical community has built up around itself has served to allow Christian leaders to feel strengthened, well resourced and enabled – but what is that enabling for? It is to manifest the life and fruit of Jesus. The biblical narrative is written on the ordinary faces of the world. Out in the marketplace of confusion the next generation of Christian leaders need to be a solid, reliable, trustworthy, truthful presence. Shining the light of Jesus.

MATT ADCOCK

Matt Adcock is Insight Editor & Director of Communications at LST.

This interview with Lord Hastings of Scarisbrick CBE, Global Head of Citizenship and Diversity, KPMG International was conducted in 2012.

“the next generation of Christian leaders need to be a

solid, reliable, trustworthy, truthful presence. Shining

the light of Jesus.”g o d i N t h e u k t o d a y ?

B e l i e v e R s

s u p p o R t i N g s o C i e t y

t h e N e X t g e N e R a t i o N

o f C h R i s t i a N l e a d e R s

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w o R d s B y t o N y l a N e

i s

t h e

t R u t h

o u t

t h e R e ?C R e a t u R e s , C o s m o s

a N d N e w C R e a t i o N

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hat are the implications for Christian faith of modern

scientific cosmology, in particular, the age and size of the

universe and of the possibility of there being intelligent life elsewhere

in the universe — extraterrestrial intelligence (ETI)? In answering this I am working on the assumption that theology needs to coexist with science, without necessarily accepting every single claim made by scientists.

THE AGE Of THE UNIvErSEModern cosmology estimates that the universe is some 13.7 billion years old. The Earth is relatively young - less than 4.6 billion years old. The simplest forms of life are some 3.8 billion years old, the genus homo is up to 2.5 million years old and anatomically modern humans are a mere 200,000 years old.

About 10,000 years ago civilization began with the systematic husbandry of plants and animals. Furthermore, the age of the universe is miniscule compared with what may lie ahead. By contrast, until recent times most people assumed that the world was just a few thousand years old.

THE SIzE Of THE UNIvErSEThe latest estimate is that there are more than a hundred billion galaxies in the universe and that the average galaxy contains more than a hundred billion stars. The lowest estimate for the total number of stars in the visible universe is a “mere” 10 billion trillion and it could be much more. As for distances, the furthest objects whose light we can receive are some 46 billion light years away, i.e. some 270 billion trillion miles. That is just the observable universe. The entire universe may prove to be considerably larger. In New Testament times the best astronomy was fairly accurate regarding the size of the solar system, but no one until relatively recently had the faintest idea how far away the farthest stars were.

ExTrATErrESTrIAL INTELLIGENCE? If the universe is this vast, does it contain other intelligent life? Scientists are seeking the answer by listening for communications from outer space and by searching for planets capable of sustaining life elsewhere in the universe. While the first search has so far yielded no fruit, the second has led to the conclusion that in our galaxy alone there may be as many as 10 billion stars with planets that could potentially sustain life. But how likely is it that other intelligent life would have emerged? Biologists are sharply divided over this. Some regard it as virtually certain that this will happen wherever the environment is suitable. Others regard it as so unlikely that statistically we ought not to be here. In my judgement, it is most unlikely to be abundant, but I would by no means exclude the prospect of ETI in our own galaxy, let alone in some of the other 100-plus billion galaxies. But while it may well exist, given the vast distances involved it could be that we will never find proof of its existence, let alone communicate with it, let alone meet it face to face. And even if there is ETI close enough for us to access, would it be sufficiently like us for communication to be possible?

‘in our galaxy alone there may be as many as 10 billion

stars with planets that could potentially sustain life.’

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Do these findings of modern cosmology pose a threat to Christian faith? Apart from

those who insist on a very literal interpretation of Genesis

1, the majority of Christians have no problem with the scientific account

of the age of the universe. It does, however, have potential implications for the timing of the Second Coming. The size of the universe raises the question of human significance, but for Christians our value is based not upon our physical location in the universe but on the fact that we are created in God’s image and that he gave his own Son to become one of us and to die for our sins. Also, the vastness of the universe points us to the infinity of God and inspires us with awe. Would the discovery of ETI pose a problem for Christian faith? Surveys reveal that the great majority of believers would have no problem with it. In fact Christian theologians have been debating this issue since the invention of the telescope in the seventeenth century, and even further back since the fourteenth century. So Christian theology has been preparing for the discovery of ETI for at least four, if not seven, hundred years. There is nothing in the Bible that either affirms or denies the existence of life upon other worlds. What it emphatically does not state is that we are the only intelligent spiritual life created by God. Both Testaments affirm the existence of angels, as does the Christian tradition. We have no grounds for excluding the possibility of ETI. If there are many forms of intelligent and spiritual life throughout the universe, is it only ourselves that partake

of God’s image? While Genesis states that “God created man in his own image” (1:27), Scripture nowhere claims that this is unique to us. Our significance is based upon our creation in God’s image, not upon any claim to exclusivity. We may never discover whether ETI exists, but either way we have no grounds for exalting ourselves as the sole object of God’s love. The Christian faith makes positive claims about God’s love for us, supremely in giving us his Son; it makes no negative claims that he loves us alone or that the creation is purely for us. Perhaps the biggest issue raised by ETI concerns the incarnation and the cross. Is it only on Planet Earth that the Word has become flesh? This question has been debated since the fifteenth century. We cannot assume that ETI (if it exists) will have sinned. If the incarnation is unique it might be because we are the only fallen race

out of a myriad of ETI species. But equally we need to consider the possibility that we are not the only fallen species in the universe. Some argue that the death of Christ would suffice for fallen ETI. But when the doctrine of the

incarnation was developed in the early centuries, there was rightly an emphasis on the full humanity of Christ. It was only by truly becoming one of us that he could save us - which would mean that he cannot also save ETI. So, if the work of Christ does not cover ETI, does this mean that there have been or will be multiple incarnations and passions in different parts of the universe? There are no theological grounds for denying that the Word may have become flesh in more than one form - though why should we assume God would do the same thing for every fallen species? It is possible, therefore, that ETI may be saved not by the death of Christ as a human being, not by another incarnation, but by some quite different means. We may not be able to imagine any alternative way of salvation, but that does not mean that God has none.

‘Do these findings of modern cosmology pose a threat to Christian

faith? .., the majority of Christians have no problem with the scientific account of the age of the universe.’

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It is best to maintain a cautious agnosticism. Christian revelation is silent concerning what God may or may not have done elsewhere in the universe. We do not even know whether ETI exists, or whether it has fallen if it does exist, so it is arrogant to think that we can know how God might save them. The age of the universe poses a question for Eschatology. From reading the Bible alone one would form the impression that the universe is only a few thousand years old. Similarly one gets the impression that the end of the universe is not too far in the future. Given that the age of the universe is so much greater than one might have expected, should we also be thinking of the return of Christ as taking place in billions of years’ time? Furthermore, when Paul states that the whole creation is groaning in anticipation of the future freedom of the glory of the children of God (Rom 8:19-23), to what does “the whole creation” refer? What is the scope of this new creation? Does it include galaxies so far away that their light cannot reach us? Could it be our galaxy only? Or could it refer to the solar system only? It is likely that Paul was thinking of Planet Earth, not of distant stars.

Extending the meaning more widely is highly speculative. Scripture is addressed to human beings on Planet Earth

and its purpose is not to tell us what God may (or may not) be doing elsewhere in his universe. I have no doubt that God’s saving purposes extend to the whole universe and do not wish

to argue that part of the universe will be discarded. But does God need to redeem all parts of the universe at the same time? Must it all happen when Christ returns to planet Earth? Is it possible that the biblical Eschaton might relate to our solar system only? Here, even more than elsewhere, we need humility. Luther was exaggerating when he stated that, “we know no more about eternal life than children in the womb of their mother know about the world they are about to enter” — but only slightly exaggerating. Probably the safest prediction is that when Christ returns it will be very different from what anyone is expecting. In the meantime we do well to heed the words of the angels to the apostles after Jesus’ ascension (Acts 1:11). We should not spend too much time gazing into heaven but get on with the work which has been entrusted to us here and now.

TONy LANE

This is a short version of the Laing Lecture given at LST on 9th february 2012 by Professor Tony Lane.

Professor Lane studied theology at Oxford and Cambridge before joining LST’s faculty in 1973. In 2000 he was recognised by Brunel University as Professor of Historical Theology and in 2004 he was awarded the degree of Doctor of Divinity by Oxford University. Tony’s books include Concise History of Christian Thought (2006) and The Lion Christian Classics Collection (2004). He has also written widely on Calvin, including his John Calvin: Student of the Church fathers (1999) and his latest book A reader’s Guide to Calvin’s Institutes (2009).

‘Perhaps the biggest issue raised by ETI concerns the incarnation and the cross. Is it only on Planet Earth that

the Word has become flesh?’

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C o m e o N !

J O I NI N !

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“You’ve got such a lovely voice” said the lady to my wife after one Sunday service, “we don’t need to sing at all, we could just listen to you worship!” Alarm bells began to sound in my head as if there had been a jailbreak at the truth prison. How had we got to the stage in our worship where the congregation were thinking it would be better to sit back and listen, rather than actively participate together? Mark Pierson, author of the recent book The Art of Curating Worship, suggests that although ‘Contemporary Worship’ aims to engage today’s culture in worship; “Often only people in the first few rows are actively involved in what’s going on, while those sitting further back might not sing, or read along, or tune in at all.”1 John Bell, composer and song-leader for the Iona Community, also critiques contemporary worship models: “If the people don’t join in... It may be because the physical line-up of musicians reminds them of a concert where they listen rather than of a community where they join in. Or it may be because they haven’t been taught the songs; or because the songs are from the performance rather than the participative category.”2

rETUrN TO THE rAINBOW STrAPThe early days of Charismatic renewal in the UK saw a revolution in worship participation - congregations gathering around simple choruses that everyone could sing and remember; dance groups; banner making; spontaneous testimony, prayer and use of spiritual gifts in services. 3 Today the picture of ‘Contemporary Worship’ is very different. Our worship has become more ‘professional’, with bigger bands, more complicated songs, louder PA systems and less and less space for contributions from the congregation. It may be true that God deserves our best, and there are probably aspects of 70/80’s renewal culture we might think are best left behind! However, in going for the ‘rock show’ model of worship, have we lost something? Has the ‘congregation‘ become the ‘audience’? Are people really engaging in worship any more? “Lack of participation is a growing concern among pastors and worship leaders” writes Constance Cherry. “Passivity is a problem. It doesn’t have to do with any particular style of worship. We simply fail to design and lead services that invite and even require the engagement of our people.” 4

1. Mark Pierson, The Art of Curating Worship: Reshaping the Role of Wor-

ship Leader (Minneapolis, Sparkhouse Press 2010) p. 65.

2. John L Bell The Singing Thing: A Case for Congregational Song (Glasgow,

Wild Goose Resource Group 2000) p. 119-120.

3. See Pete Ward, Selling Worship: How What We Sing Has Changed the

Church (Milton Keynes, Paternoster Press 2005) p. 186.

4. Constance Cherry, The Worship Architect: A Blueprint for Designing

Culturally Relevant and Biblically Faithful Services (Grand Rapids, Baker

Academic 2010), p. 262.

w h a t d o e s i t m e a N t o

p a r t i c i p a t e i n w o r s h i p ?w o R d s B y s a m h a R g R e a v e s

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These issues are important. As I have been leading worship recently, I have been pondering the analogy I use to

describe my role. Am I supposed to be the rock-frontman, choosing crowd-pleasing

hits and ensuring that the band sounds good, or is my role more like a choir leader, releasing the congregation to sing? I think the latter might be a

more useful analogy; it has certainly helped me to be more intentional

about choosing, teaching and leading songs that really

facilitate a sung response. As useful as all of the above might be, it is still making assumptions about the true nature of participation. What does it actually mean for people to participate in

worship? What does that look like - hands in the air?

Everyone singing along? Each person joining in with spoken liturgy? Surely all of these

could be merely outward shows of participation - can we really be sure that those sitting quietly are any less

‘participating’ than those who make a visible response?

MASS CULTUrEPerhaps a historical perspective might help. James White has noted that the Mass in the Middle Ages became an

increasingly remote affair, essentially performed by the priest, in Latin, with his back to the congregation. How on earth could the people be engaged in this kind of worship? Yet White warns us against judging too quickly from our own perspective. “We incline to equate participation today with hearing, understanding, and responding. For medieval people, there were actions such as standing up for the gospel, kneeling at the consecration, and looking at the elevation, all of which gave some connection to what

the priest was doing.”5 White goes on to talk about the paintings, stained glass windows and sculptures which would have engaged the congregations’ hearts and imaginations, and the private prayers and devotions people would have practiced

in the pew. These might be forms of participation which we overlook today. Perhaps we should value and enable the visual, physical and personal aspects of participative worship more than we do? And yet, I think most would agree that these are not enough for genuinely corporate worship: there needs to be an extent to which we also actively facilitate united participation, releasing the body of Christ to engage together with God.

20TH CENTUry DEvELOPMENTSEventually the Roman Catholic church reversed its policy on the use of Latin, and the 1963 Vatican II reforms called for worship where “all the faithful are led to that full, conscious, and active participation...”.6 This led to many liturgical reforms in both the Catholic and other traditional denominations, with an emphasis on rites, prayers and sacramental observance which truly involved and engaged congregations. Free churches could learn a lot here - for example the participation that comes from a regular pattern of praying Biblical prayers (how many people in your church know the Lord’s Prayer, or the Magnificat, by heart?)

‘can we really be sure that those sitting quietly are any less

‘participating’ than those who make a visible response?’

5. James F White A Brief History of Christian Worship (Nashville, Abingdon

Press 1993) p. 88.

6 . Austin Flannery (ed.) Sacrosanctum Concilium 14, Vatican Council II

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Other approaches to participation have also appeared in recent church history, including the Iona Community’s focus on unaccompanied singing, and the simple corporate chant of the Taize movement. We have also seen the growth of the Alternative Worship movement - a consciously Post-Modern response to contemporary church, which emphasises the importance of congregations participating in the design and leadership of services. Alt.worship pioneer Mark Pierson writes: “Participation doesn’t just mean having the congregation sing or pray together... It is worship where a variety of people from all backgrounds, ages, levels of commitment, learning styles, education, and stages of spiritual formation contribute creatively to the content, leadership and shaping of the worship event. That’s participation.” 7

21ST CENTUry AND 1ST CENTUry...In a digital, interactive culture, I’d say it was a missional imperative to involve people more in shaping the worship they attend. Social media, reality TV and even such boring things as the news and politics are grasping the importance of giving people a chance to question, discuss, collaborate and contribute to the thing they are part of. It may or may not be appropriate in your church to have a text number or Twitter feed running in your service, for people to contribute questions, prayers and ideas that shape the worship. But even if you are very low-tech you can still facilitate a more open approach where people can make a contribution - we’ve experimented with some interactive ideas that include people reading lines from the Psalms, or writing testimonies on pieces of paper to be read out, or getting prayer requests on clipboards to be prayed through later in the service.8

I’d say it was a Biblical as well as missional imperative to facilitate participation in our services. Paul says to

the Corinthians “When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.” (1 Cor 14:26) Perhaps we might dare to add to Paul’s list - because I think our overview of participation has shown that some will come with other gifts to bring. So let’s actively plan services that encourage participation through a variety of expressions: corporate songs and prayers, silence, individual responses and devotions, the visual and the physical, leading and following, tweeting and texting, prophetic words and more. A rich tapestry of engagement is surely what will best release ‘full, conscious and active participation’, that helps people connect with God, each other, and the world around them in worship.

SAM HArGrEAvES

Sam Hargreaves is Lecturer in Music & Worship at LST. Sam is also a published songwriter, co-leads rESOUNDworship.org, a new expression of contemporary worship song-writing and, with his wife Sara, co-leads the ministry engageworship.org.

7. Pierson, p. 84

8. These and more ideas on Interactive worship see http://engageworship.

org/articles/Developing_creative_worship_#2_-_Interactive/Unfinished

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w o R d s B y h e l e N C R a w f o R d

i s C h u R C h

y o u t h w o R k

g o o d f o R

y o u N g

p e o p l e ?

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n estimated 8,000 youth workers are employed by churches across the UK. Many of these churches make significant investment into their youth work both financially and in terms of time and profile. This wasn’t news to youth worker Alex Owen, who enjoyed her involvement in church based youth work. Yet she had questions over its efficacy. ‘I knew that long term I wanted to get into training and teaching youth work practitioners, but my question was… is it actually paying off?’ So Owen put pen to paper. Balancing study with parenthood and full time employment, Owen gave a day a week to investigating the effects of church based youth work. Six years later, she submitted her findings in a thesis entitled ‘An investigation into the impact of church based discipleship groups upon the

identity formation of young people’. ‘I wanted to look at how church based groups affected the identity of an individual; not group identity, but how a young person’s self-identity is affected by being part of the church group,’ Owen said. She sent questionnaires to 600 young people

across the UK, later interviewing a smaller number of that group. The interviews allowed her ‘to try and understand the people behind the answers’. Of the young people involved, 50 percent were involved in church based youth groups and 50 percent were not. The investigation used the work of philosopher John Macmurray as a reference point. Macmurray’s philosophy argues the importance of relational dynamics in identity formation, stating that we understand ourselves in relation to others. He also asserted the relation between theory and practice, stating that our actions are a manifestation of our understanding of ourselves. Macmurray’s theory helped to shape the questionnaires, which surveyed young people aged 11-14, in school years seven, eight and nine. The questionnaires covered three main areas: the young person’s views and actions towards themselves, others and the wider world. Questions included everything from purposeful self-harm

and relationships with siblings to recycling habits and care for others. The results showed a noticeable difference between the attitudes and actions of the young people. The differences are not seismic, but they are clear. For example, when asked, ‘Do you have a good relationship with your brothers/sisters?’ 154 of the 300 churched young people responded that they do ‘regularly’, against 142

of the unchurched young people. The young people were also asked about relationships they had with their peers; either in their churched based group or within school or a sports team. 198 of the 300 churched young people said they ‘always’ had a good relationship with other group members while 112 of the unchurched young people said the same. Verbal interviews confirmed findings that young people in church based discipleship groups tend to have a more positive view of their relationships with their peers and leaders. Many of the young people described ‘the deep sense of support and encouragement’ that they gained from their relationships with other group members ina church based discipleship group. Questions relating to

‘young people in church based discipleship groups tend to

have a more positive view of their relationships with

their peers and leaders. ’

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the way young people act also tended to show a more positive result from churched young people. For example, 252 churched young people said they would never drink alcohol purposefully to get drunk, while 210 not from church groups said the same. Other results offered challenging insights. Owen draws attention to evidence that shows attendance at a church based youth group had no bearing on whether or not a young person considered themselves a more dependable or caring friend. ‘These values… should be fundamental qualities of Christian people,’ Owen writes. Pointing a way forward, she says: ‘The Church youth discipleship groups should seek to educate, challenge and support young people in developing these values in their relationships.’ Despite raising challenges, measuring these results against Macmurray’s thesis of identity formation leads to encouraging conclusions. The higher trend in positive attitudes towards self, peers and the wider world indicates a more positive self-identity among young people involved in church groups. Explicit testimony of the nurturing elements of church based discipleship groups support the priory evidence of generally positive relationships and actions. Owen is delighted at what her research has shown. ‘For some people [the value of church based youth work] is not a question, but for the cynic and for the big wide world out there, I’m not sure that they believe [it has value]. For me it’s exciting to have some tangible evidence.’ She continues, ‘We can see here empirically that it does have an impact on their identity formation. They’re less likely to want to go and harm themselves or drink excessive amounts of alcohol.’

Though this thesis provides evidence for the sceptic, perhaps its real treasure is for those already involved in

youth ministry. In an often thankless job with many pressures, youth workers do not always see the results of work they are doing. Owen’s findings remind them that their work has an impact. She says, ‘what they’re doing is life-changing stuff,’

and her thesis brings some assurance of this. The results should also encourage and challenge the Church. Churches can now see empirically the potential effect of church based discipleship groups in positively shaping and influencing the way young people see themselves and the world. ‘This is the impact that we as the church can have on the next generation of young people,’ Owen says. ‘Young people need positive relationships with Christian people today of all ages… they need to be part of that church community.’ Will the Church press forward? There might be challenges across church based youth ministry but results also show that many young people are better off for having been a part of it.

HELEN CrAWfOrD

Helen Crawford is Copy Team Leader at Tearfund, a leading relief and development charity, working in partnership with Christian agencies and churches worldwide to tackle the causes and effects of poverty.

Alex Owen studied part time at LST between September 2004 - December 2010. She is now a senior lecturer at Oasis College, specialising in Children and families.

‘In an often thankless job with many pressures, youth workers do not

always see the results of work they are doing. Owen’s findings remind

them that their work has an impact.’

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w o R d s B y s t e v e w a l t o N

w h a t i s

P R O G R E S S

i N N e w

t e s t a m e N t

s t u d i e s ?

The questioner was an eminent scientist who was asking a genuine question. ‘So,’ he said, ‘I know what progress is in my discipline. What’s progress in your discipline, in

New Testament Studies?’ This is a great question, and involves sub-questions which take us to the heart of

what New Testament (NT) Studies today is about.I am a professor at London School of Theology,

and so this question has two important dimensions, since LST, and my own work as a Christian scholar, faces in two directions.

LST is an academic institution: we value critical thought, the findings of scholarship, and we are committed to the worldwide scholarly theological conversation. LST is also a Christian institution: we serve the church worldwide by training and equipping people with a good understanding of Theology and tools for their own teaching, serving and living for Christ. So this lecture, like LST, sits at the boundary of academy and church, facing both ways; some parts of what I say will be mainly directed one way or the other.

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WHAT IS ‘NT STUDIES’?So why focus only on the twenty-seven books of the NT? What about other Gospels? There are several down-sides of the publication of Dan Brown’s novel The Da Vinci Code, notably Brown’s frequent misrepresentations of early Christian history and development. However, this novel has given rise to some valuable discussion and debate about the 27 books which form the NT. One of Brown’s characters asserts that the Emperor Constantine made the decisions which books formed the NT, but Constantine made no such decisions. The four canonical Gospels, Matthew, Mark, Luke and John, were considered Christian Scripture long before Constantine - they are included in the Muratorian canon list (c. AD 160), and a little later by Irenaeus, the Bishop of Lyons. There are several lists of Christian Scripture books, culminating in Athanasius’ Easter pastoral letter in AD 367, and the only Gospels mentioned in these lists are the canonical four. The evidence is that no other Gospels were ever seriously considered for inclusion in the Christian Scriptures. It makes for good fiction, and plays into the hands of those who love conspiracy theories, to portray the early church as having many Gospels, such as the Gospel of Thomas, and suppressing those which those in power did not like, the reality is more mundane. The four canonical Gospels are our earliest and best sources for knowledge of Jesus, and the church’s recognition of these four - and only these four - from our earliest records underlines that they are the central object of study for knowledge of Jesus. The challenge is to discern what is mere change and what is genuine progress.

WHErE IS THErE PrOGrESS IN NT STUDIES?We turn to consider examples of real, identifiable progress before looking at a Christian perspective on NT scholarship.New information or data is a great stimulus of progress in knowledge. Scientific understanding develops by the so-called experimental method: an hypothesis is developed and evidence is sought to either confirm or contradict the hypothesis. Here science and NT Studies meet, for advance in understanding of the NT develops in much the same way: scholars develop hypotheses about (for example) the development of the earliest Christians’ understanding of Jesus’ identity, and these hypotheses are then tested against the evidence - evidence here being the writings of the Christians and their opponents and other accessible cultural artefacts. Here are some examples of such progress. The most significant twentieth-century find for NT scholarship must be the discovery of the Dead Sea Scrolls (1947). Hundreds of manuscripts from the second century BC to the first century AD were found. Prior to this scholars identified strong parallels between John’s Gospel and Greek authors, including ‘dualism’, such as contrasting darkness and light. The discovery of the Scrolls changed this dramatically, for the War Scroll (1QM) presents a war between the sons of darkness and the sons of light in similarly ‘dualistic’ terms. Scholars began to recognise that John has a strongly Jewish flavour in his modes of thought and reflection.

‘The four canonical Gospels are our earliest and best sources for knowledge of Jesus, and the church’s

recognition of these four underlines that they are the central object of study for knowledge of Jesus.’

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Similarly, scholars often regarded the portrait of the earliest believers’ community of goods in the early chapters of Acts (especially 2:42-47; 4:32-35) as pious fiction, describing an idealised community which never existed. A key argument was that the descriptions of the sharing of resources among Essene communities around Palestine in Josephus and Philo were not credible. The Scrolls, notably the Community Rule (1QS), show clearly that there was such a community of goods among the Qumran community (who are widely recognised as Essene) and also, that there were Essene ‘cells’ in villages in Palestine (from the Damascus Document, CD). Dr Brian Capper (an LST alumnus) therefore argues that the Acts community of goods is historically credible, for we have an example of such sharing of possessions at the same time in the same land. 1

Comparing two things not previously compared is another area where progress can result. For example, I argue that a key to making sense of Paul’s willingness to accept financial support from the Philippian believers (Philippians is in part a ‘thank you letter’ for their help), while declining it in Corinth (e.g. 1 Cor 9:12, 15-18) is to consider both responses in the wider setting of patron-client relationships in the Graeco-Roman world of the day.2 The Roman empire was a massive web of patronage, so that just about everyone was someone’s client and many were also patrons. These relationships entailed reciprocal responsibilities: the patron provided for the client, often materially, and the client supported the patron by rendering services and support for the patron in

their political and social ambitions. The greater giver was socially superior. Paul’s language (such as Philippians 4:15) echoes that used in patronage. Although Paul uses patronage language, he subverts it by placing it in a new framework, centred on what God in Christ has done. Hence he rejects Corinthian offers

of support, since he wants to offer the gospel free of charge and without being dependent on anyone or accepting the patronage system’s assumption that you get nothing for nothing (1 Corinthians 9:6-18) - in the gospel you do get something for nothing! God’s gracious action in Christ forms a new community in which no-one is anyone else’s patron or client - all depend on

God’s grace in Christ. Through the Philippians’ gifts God enables Paul to ‘do all things’ (Philippians 4:13), which means to face all circumstances, positive and negative. Paul denies that he wants them to give more (Philippians 4:17-18) - for expressions of gratitude were frequently understood in that time as such hints. Rather, he wants them to receive more from God, using ‘fruit’ (v 17) in the sense of ‘profit’, and going on to assure them of God’s continuing provision for them (v 19). Their gifts to Paul are a sacrifice to God (v 18b), God who will reward them (v 19), and the glory goes to God (v 20). Paul’s thanksgiving for the Philippians’ gifts focuses on his relationship with the Philippian believers - they are not Paul’s patrons, but his partners: they and Paul stand on level ground. Patronage language is given fresh content based on the new reality of fellowship in Christ. To read Paul in the setting of the patronage system of his day sheds considerable light on the question of his financial support.

1. Brian J. Capper, ‘Community of Goods in the Early Jerusalem Church’,

ANRW II/26.2 (1995) 1730-1774.

2. Steve Walton, ‘Paul, Patronage and Pay: What Do We Know about the

Apostle’s Financial Support?’ in Trevor J. Burke and Brian S. Rosner, eds, Paul

as Missionary: Identity, Activity, Theology, and Practice, LNTS 420, London:

T & T Clark, 2011, 220-33.

‘The most significant twentieth-century find for NT scholarship must be the discovery of the

Dead Sea Scrolls (1947)’.

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rEADING THE BIBLE frOM A fAITH PErSPECTIvESo real progress has been made in our understanding of the NT as documents from the ancient world; we are richer from scholars’ labours. Some say this is all we can achieve, to engage with the NT from a faith-based perspective is not valid. They separate faith and facts, theology and history, as though they are two separate realms - an extraordinary view given that the postmodern insight is that everyone has a point of view, a set of presuppositions with which they come to scholarship. In closing, I shall seek to undergird scholarly work on the Bible based on a faith commitment, and to argue that such work is a valid and worthwhile contribution to scholarship. First, notice what an odd suggestion is being made here. To disallow Christian scholars’ contribution to NT Studies implies that anyone with a direct interest in the NT’s meaning is the worst qualified to engage in discussion of that meaning. If this principle were applied in other areas, imagine the chaos: doctors could not engage in medical research, scientists could not investigate anything which might agree with their ideas, and so forth. Christians believe the NT to testify reliably to truth, and so they have a strong motivation to investigate the NT in a scholarly way - if the NT is untrue, integrity requires that we know this. If Christian faith is based on falsehood, Christians want to know this, so as not to waste their lives on untruth. Secondly, the NT documents make truth claims, they invite response and commitment. To study the NT means engaging with these claims, and the NT documents themselves deny that it is possible to be neutral about their message. Christian scholars who have met God through reading the NT have a place at the scholarly table in discussion alongside their ‘secular’ colleagues, for Christian scholars are engaging positively with the truth claims of the NT. Because the NT documents are public documents, open to inspection and study by anyone, and

the claims they make are about ‘public truth’, consideration of these claims should happen in public, in universities and other places of debate and discussion. What is needed is an open conversation about the NT’s claims. Thirdly, the NT authors presuppose readers who are disciples or at least on the way to being disciples, worshipping Jesus as Lord and living in tune with that commitment. Luke writes to Theophilus about ‘the certainty of the things you have been taught’ (Luke 1:4). John writes ‘so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name’ (John 20:31). Thus reading the NT only in the setting(s) of the ancient world is incomplete. NT readers should ask not only ‘What?’ but ‘So what?’ - what does reading this text imply for today? This chimes in with seeing performance as a key feature of NT interpretation, as recent scholars have argued. The primary form of interpretation of a musical score is the performance of that score by instrumentalists and vocalists; the primary form of interpretation of a Shakespeare play is the performance of the play by actors; likewise, the interpretation of the NT is about performance, about the text being lived by believing communities and individual believers. Therefore one measure of progress in NT Studies from a Christian perspective is how far churches today model and live the way, truth and life found in the NT.

STEvE WALTON

Steve Walton is Professor of New Testament at London School of Theology. This is a short version of his inaugural professorial lecture, given at LST on 6 March 2012.

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‘if the NT is untrue, integrity

requires that we know this.

If Christian faith is based on

falsehood, Christians want to

know this, so as not to waste

their lives on untruth.’

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a u N i v e R s e

f u l l o f

m e a N i N g

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SHOCK AND DELIGHTIn 2003 while completing a PhD in Divinity at University of St Andrews, Michael Ward made a shocking literary discovery. Ward found that each of C.S. Lewis’s seven Narnia books had a theme that corresponded to each of the planets [The sun, the moon, Jupiter, Saturn, Venus, Mars and Mercury] in medieval cosmology! The planets’ astrological attributes shaped the plots and set the tone.

HIDDEN AND IN PLAIN SIGHTUnderstandably there were sceptics, not least other experts who’d studied Lewis’ writing for years. Could Lewis really have infused each tale with mythical planetary attributes and no one notice them for over 40 years?Lewis often indicated the potency of cosmic and planetary symbols in his poetry and prose. “Of Saturn, [the planet representing turmoil, destruction, old age and death] we know more than enough”, Lewis lamented in 1935. Clearly the trauma of the First World War was still pervasive. In his mind Jupiter, the planet of joviality and restoration, needed to gain prominence.

Once Lewis experts had scrutinized the evidence [presented in Ward’s scholarly book ‘Planet Narnia’] many ended up taking their hats off to Ward and agreed with his theory. Lewis was even more sophisticated and wily than they had imagined.

DON’T LOOK UPThe fact that one of the 20th century’s most respected Christian thinkers spoke with regularity and passion about what many contemporary church-goers would perceive as dangerous pagan astrological nonsense raises some questions. Are Christians scared to find meaning in the sky? Has Jesus’ incarnation trumped all other revelations so completely as to render them unnecessary? What is the purpose of the planets? How do we interpret Psalm 19 and its claim that the cosmos is persistently talking to us?

The heavens are telling of the glory of GodAnd their expanse is declaring the work of His hands.Day to day pours forth speech,And night to night reveals knowledge.

w o R d s B y j o e l w i l s o N

a u N i v e R s e

f u l l o f

m e a N i N g

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A GENErATION Of SKy-GAzErSRecently scientists like Brian Cox in the fields of physics and astronomy have waxed lyrical about the beauty and scale of the cosmos, and popular science writers have drawn readers into their geeky obsessions with the universe. In Christian culture Louie Giglio’s stats-heavy ‘Indescribable’ presentations encouraged many to reawaken their awe of the heavens. As telescopes map the heavens we are wowed by the shapes, the colours, the scale and the powerful activity of distant star clusters, but we see most of these images on screens inside our homes. Light pollution and cloud cover has certainly been a barrier to naked eye astronomy here in the UK. Over the course of the Twentieth Century, we as a culture have lost a vital source of inspiration: the wonder of seeing the Milky Way. As indie band ‘Everything Everything’ point out on their 2010 song ‘Schoolin’:

“Remember how men would understand the heavensBut leaving those streetlights on, you can’t see nothing there.”

THE BIG WHy?What marks out the poetic opening to Genesis quite distinctly is that the God of the universe appears to be creating everything for the benefit of the pinnacle of the enterprise: humanity. I believe that since the dawn of man God has invited each new generation to imagine and explore the cosmos. What could those lights in the sky be? Why are they moving? Why are some bigger than others? As we imagine and explore we:

1. experience beauty, 2. feel small 3. feel privileged4. think bigger thoughts5. expand our imaginations

This notion must be quite abhorrent to atheists. Really? One of the creator’s purposes in forming the solar system was to quieten humans and help them find meaning and direction and fuel for the imagination. How horribly anthropocentric.

‘One of the creator’s purposes in forming the solar system was to quieten humans and help them find

meaning and direction and fuel for the imagination.’

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AWE AND fAMILIArITyThe strange relationship the Christian has with the cosmos mirrors the strange paradoxical relationship we have with God. The vastness of both God and cosmos is completely unfathomable and terrifying. As Job discovers in Job chapter 40 humans are quite pea-brained and pea-sized in comparison. Yet God is our Abba Father and our sun nurtures us with light and heat and gives life rhythm. One of the most shocking verses in the New Testament is in 1st Corinthians chapter 2. After quoting Isaiah’s withering reminder, ‘Who has known the mind of the Lord so as to instruct him? Paul states: ‘But we have the mind of Christ!’ Incredibly we have not just been invited into the family of the universal First Cause, but somehow share Jesus’ thoughts and attitudes. Dava Sobel says at the end of her book ‘The Planets’ that she set out to help readers ‘befriend the planets’. C. S. Lewis also introduces us to the planets. He spends a lot of time making sure that our relationship with them is not superficial or ignorant of their cultural influences in ages past. As we befriend and marvel at the planets, we can’t help but join them in their praise of the Almighty Creator.

JOEL WILSON

Joel Wilson is Agapé UK Media Coordinator. Agapé’s vision is to help build spiritual movements everywhere so that everyone knows someone who truly follows Jesus

‘The strange relationship the Christian has with the cosmos mirrors the strange paradoxical relationship

we have with God. The vastness of both God and cosmos is completely unfathomable and terrifying.’

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m a y t h e

o d d s

B e e v e R

i N y o u R

f a v o u R t h E h u n G E R G a m E S t h R O u G h a l E v i t i c a l l E n S

W O R D S B Y S c O t t E . m i l E S

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he challenge of accessing the Levitical text is being able to cross the gulf that lies between our own social and cultural context and that of the ancient Near East. Fortunately, recent

popular culture has provided us a bridge. The Hunger Games, an adaptation of Suzanne Collins’ novel, has recently hit the screens. Set in the post-apocalyptic nation of Panem, formerly North America, it depicts the annual Hunger Games, in which the past rebellion of the 12 Districts against the Capitol is remembered. A male and female, aged between 12 and 18, are selected by random draw from each of the 12 districts. After some training the 24 tributes are sent into an arena, where they fight to the death. The last to survive is crowned victor of the Hunger Games, and is showered with wealth and fame. All the while the spectacle is televised for the entertainment of the affluent Capitol population, and for the subjugation of the 12 districts, who must work to provide the luxuries the affluent capitol consumes. The purpose of the Hunger Games is to maintain and reinforce the skewed power balance between the dominant Capitol and the subjugated Districts, using the history of the District rebellion as the steering narrative. The Capitol is depicted as ‘good and caring’, the Districts as ‘guilty and owing penance’. The 24 children become the penance as sacrifice. Here we find our bridge into Leviticus, which functions on two levels. They share the conceptual framework of ritual: the mode

through which ideas, power-balance, and social status are performed, transformed and mediated. The messages they transmit, however, are in opposition.

CULPABILITy AND GUILTThe Hunger Games are a response to the past rebellion of the Districts. A fault in the political connection was present, but is historical, belonging to the previous generations. The repetition of the Hunger Games, rather than dealing with the guilt, recreates and reinforces a false indebtedness. It creates guilt for the people to hold. The Levitical system, however, is a response to the continual, personal and communal transgression of the Israelites of their Covenant with God. The repetition of similar rituals deals with individual actions for which the people are culpable, it is their guilt which is dealt with.

A MALEvOLENT PrESIDENT, A BENEvOLENT GODThe Hunger Games perpetuate a social order where control is maintained by violence, for the selfish benefit of the President and the upper echelons of society, to the detriment of the subjugated classes. The Levitical system, however, perpetuates a social order where Covenant is maintained. God, aware of the inevitable sin of the people, provides a way to deal with the impurity caused, restore holiness, to promote life, and to remain dwelling in the Sanctuary amongst the people.

“The High Priest is to purify the Most Holy Place, he is to purify the Meeting Tent and the altar, and he is to make atonement

for the priests and for all the people of the assembly. This is to be a perpetual statute for you to make atonement for the

Israelites for all their sins once a year.”(quote from Bible - Lev. 16:33-34)

“Whatever words they use, the real message is clear. ‘Look how we take your children and sacrifice them and there’s

nothing you can do. If you lift a finger, we will destroy every last one of you. Just as we did with District Thirteen.”

(Quote from ‘Hunger Games)

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A DEMAND fOr PAyMENT, rEPENTANCE AND fOrGIvENESSThe Hunger Games demands a continual, repetitious, costly payment for the past rebellion. The debt is perpetual and seen to never be repaid, with the violence of the Capitol being diverted to a few of the District citizens, for the sake of the many. The Levitical system, however, only asks for a one time, token payment for each instance of sin for individuals or community. There is then the additional annual Day of Atonement, which purifies the Sanctuary, maintaining its holiness and the presence of God. The focus is not the mode of sacrifice itself, but what it represents: repentance, the acknowledgment of transgressing the Covenant, and forgiveness, removing the guilt of the transgression for the Covenant relationship.

WHAT CAN WE LEArN TODAy?As Christians, how we relate to the Levitical system can be difficult to grasp. This is made more challenging when we consider that Jesus’ sacrifice on the cross, perfect and once for all, replaces the individual sacrifices of the ritual system, and brings about a greater atonement. We must, however, remember what it reveals to us of the nature of God. He is not the malevolent President of Panem. He is benevolent, he is for humanity, he has a desire to maintain the Covenant relationship despite our inevitable failings, and bring transformation and life. Through the Eucharist, the ritual of the Church, we remember and embody the sacrifice of Jesus, repent of our sin against God and neighbour, and receive forgiveness for sin. And until he comes again, may the odds be ever in your favour.

SCOTT E. MILES

Scott E. Miles studied at LST from 2007 – 2011. He is currently seeking funding for post-graduate research.

‘God is not the malevolent President of Panem... he has a

desire to maintain the Covenant relationship despite our

inevitable failings, and bring transformation and life.‘

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Galactus Jack is happiest when he’s busy. The DJ/Producer has been rocking crowds around the UK and beyond with his infectious brand of dance music and energetic in-your-face performances for more than a decade now.

His first release, the ‘Reality Bytes EP’ went on to receive critical acclaim on both sides of the Atlantic, leading to tours and awards – it was a breath of fresh air to the Christian music market, evoking comparisons with The Prodigy and Fatboy Slim amongst others. Now, he’s back with a new EP – ‘NEON’ which is a deeper, more refined and totally contemporary mix of tracks that is sure to provoke reaction. As Galactus Jack explains:

“I just keep my head down and do what God tells me to do. I’m totally happy to keep the focus away from me and onto him. You only walk through a door on one condition - that he leads the way and takes ALL the glory. Another artist I met backstage at a festival once told me I was the best kept secret in Christian music. That’s fine, I don’t mind being a secret, so long as God is being shouted about from the rooftops.”

And this time it’s not just music but a new book too. ‘The Pursuit:Remix’ is a completely revised, updated and enhanced edition of the book Galactus Jack released two years ago, under his real name of Ben Jack. So why revisit it?

“Print run one sold out. So we had two options, not do a second edition and let it rest, or print some more up. I felt there was more life in the book but was only interested in doing a second run if I could go back to the manuscript and

rework some stuff, add more content and invite a few more contributors to get involved. I got my wish, and the remix version is the definitive version of the book. I’m excited even for readers of the first edition to check it out, there’s plenty of cool new stuff in there.”

The book is an impassioned call for the current youth generation to live distinctively different lifestyles that

reflect the truth and character of Jesus. It features a number of contributions from guests like LST’s Chris Jack and Sam Hargreaves, evangelist Mark Ritchie, Hope For Justice founder Ben Cooley, and speaker/musician Jamie Hill to name a few.

For more information about Galactus Jack, The Pursuit and Generation Now, visit www.generation-now.co.uk

t h e o l o g y ,

d a N C e m u s i C

a N d l i v i N g

f o R g o d

INSIGHT has 5 copies of the NEON EP and The Pursuit Remix books for readers to win. In order to enter and win a copy of each, simply email: [email protected] or call 01923 456240.

Winners will be picked at random on 1st October ’12. The editor’s decision is final.

WIN A COPY OF THE NEON EP AND THE

PURSUIT REMIX BOOK

‘i don’t mind being a secret, so long as god is being shouted from

the rooftops.’

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How do you create a good meal from the whole Bible in 50 readings? You take 7 parts of Genesis, 5 of Matthew, stir in sections from another 14 OT and 14 NT books and serve up with useful comments. Then you add the garnish of well thought out questions, which get the reader to apply the chosen passage to everyday life.

While this tasty selection whets the palate of the individual reader, I think the book has even greater appeal for small group discussion. Take this question from reading 39 on the Day of Pentecost - ‘If Acts 2 suggests that there is a prophethood of all believers then how should this encourage and challenge us?’ There is a much richer and more satisfying meal when sharing collective wisdom about the way prophecy might work in church and society than simply trying to digest alone.

Some of the tougher parts of the Bible have been put to one side as a little indigestible. A question arising from the call of Jeremiah in reading 20 asks to what extent are Christians called to challenge political rulers when God’s laws are flouted? But reading 11 from Exodus is rather impressionistic in its comments on the law, so answering the question may need more detailed help from another source.

Real enjoyment and enrichment is to be had from using this book. My favourite teasing question among many comes from reading 42 on the fruit of the Spirit in Galatians 5. ‘Since the fruit of the Spirit appear to some to be more feminine than masculine virtues, where are courage, decisiveness, strength and discipline?’ Now there’s a brilliant small group discussion starter!

MArK BEAUMONT

Mark Beaumont is Senior Lecturer in Islam and Mission and a council member of Arab World Ministries UK.

Whole Life Whole Bible. 50 readings on living in the light of Scripture

Antony Billington (with Margaret Killingray and Helen Parry)

Abingdon: The Bible Reading Fellowship, 2012

‘real enjoyment and enrichment is to be had from using this book’.

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In last year’s excellent research seminar in advance of the LST Laing Lecture, Don Carson aired some of his philosophical thinking on the nature of tolerance. Some of that has found its way into this new book, where Carson continues his foray into public theology that began with his Christ and Culture Revisited (2008).

Carson begins by contrasting a definition of ‘new’ tolerance, as it is understood in contemporary culture, with an ‘old’ tolerance that characterised liberal societies in the West.

Highlighting this shift is perhaps the most significant, and helpful, insight of the book, the rest of which is committed to illustrating its reality, and critiquing its premises practically and philosophically. He suggests the ‘old’ tolerance entailed an acceptance of the existence of diverse views, and the rights of others to hold them, as necessary to the common good. By contrast, the ‘new’ tolerance promotes an acceptance of diverse views, for the good of the freedom of individuals who hold them, and to the detriment of society. Tolerance is not now serving the common good; it is the common good.

Those who don’t accept the premises of this new tolerance are now regarded as enemies of the common good and are not tolerated in society. This is expressed in the marginalisation of people of faith, particularly Christians, across all spheres of public life.

Carson gives countless examples from North American and British life where all things are tolerated but freedom of religion is compromised. Carson’s description

of this cultural reality and its philosophical analysis is clear and engaging. He has rightly identified the point of departure for this phenomenon, and highlighted its danger to a free and open society. His response, in the form of presenting the nature of truth, may be less convincing

to some readers; he dismisses both the significance of postmodern thought in European culture, and the role of power in determining inclusion and exclusion. Nevertheless, Carson left this reader firmly convinced of our need to preserve public space for philosophical debate, explorations of difference, and religious dialogue over how we perceive reality and our place in it. Only then is the full colour of human diversity celebrated, and not washed out in the grey of tolerance.

ANNA rOBBINS

Anna robbins is Senior Lecturer in Theology and Contemporary Culture.

‘carson left this reader firmly convinced of our need to preserve

public space for philosophical debate, explorations of difference, and religious dialogue over how we perceive reality and our place in it’.

The Intolerance of Tolerance

D.A. Carson

Nottingham: IVP 2012, 186pp.

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Communication can be a tricky business. It is remarkably easy to find yourself misunderstood even in the simplest of conversational settings. Jim Harries book on mission is founded on postmodern linguistic theory which takes the difficulty of being understood to a whole new level. References to semiotics, pragmatics and translation theory in a challenging first chapter build the book’s argument, which fundamentally is not about language but about mission.

Vulnerable Mission is defined as the conviction that ‘…some western missionaries to Africa carry out their key ministries using local languages and local resources’. In the areas of language, development and theology, Harries deconstructs the practice of mission in Africa suggesting that what seem like innocent and, in the area of development charitable, practices in reality have the consequence of maintaining a relationship of patronage towards the continent on the part of western missionary endeavour. The book’s most consistent vehicle for this argument is against the use of English as the language of mission, education and development in Africa. This is partly based on the suggestion that it is a practice which perpetuates a relationship of power on the part of the West, and partly on the postmodern language study which suggests that translation is always a distorting practice.

Harries is passionate about effective mission. However, the threads of the book’s argument are many and varied.

A question arises as to the possibility of communicating objective truth in the gospel as soon as a thoroughgoing deconstruction of language is argued. Does the fierce argument against translation question anyone’s ability to speak accurately of God’s Kingdom in the foreign territory of human affairs?

Harries answers this to some extent, recognising that communication of the gospel is a whole person matter conveyed in more than words. Often, this will involve sacrificial living based on the incarnation itself. It is the heart of the gospel pure and simple, rather than tainted with the political and economic accoutrements of western culture

that Harries pleads for: calling for a concentration on the salt of the gospel rather than the hegemonising cultural diet it often comes with.

This is a challenging read, but one which is stimulating for mission practice whether in Africa or, in my case, in Luton.

STEvE MOODy

Steve Moody studied at LST and is now Senior Minister of Stopsley Baptist Church, Luton.

Theory to Practice in vulnerable Mission: An Academic Appraisal

Jim Harries

Abingdon: The Bible Reading Fellowship, 2012

‘Harries is passionate about effective mission. However, the threads of the book’s argument are

many and varied’.

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Fractal Beauty: 52 Prayers is something very special - a collection of prayers marketed not just to believers but also to those who have walked away from God. It is a handy kindle book designed to tempt people to take a look and in doing so inspire them to revisit Christian discipleship through the prayers.

Ex-LST student Jonathan Green wrote many of the prayers in Fractal Beauty: 52 Prayers for use in corporate worship whilst he was part of the ministerial team at Methodist Central Hall, Westminster. He says that his intention was to write prayers that would not only draw people’s lives towards God but also inform their theological imaginations and so transform their lives. And I’d say that he has done a great job in doing just that.

The prayers here are for anyone and everyone and have been written for personal and corporate use. With titles like ‘Never put through to your voicemail!’ and ‘A prayer for when we would rather be drinking hot chocolate in front of the TV’ (a personal favourite), there is much here that engages both the spiritual and the everyday.

Fractal Beauty: 52 Prayers is a great book of handy prayers that is definitely worth down load ing , it has the capacity to provide many hours of fruitful pondering and engagement with God.

Jonathan works for the national Methodist Church developing new forms of chaplaincy. He is also a songwriter and writer – his material can be found atwww.recreativemedia.co.uk and www.safehousesounds.co.uk.

MATT ADCOCK

Matt Adcock is Insight Editor & Director of Communications at LST.

‘it has the capacity to provide many hours or fruitful pondering and engagement with god’.

fractal Beauty: 52 Prayers

Jonathan Green(LST 1998-2002 Theology Music + Worship and MA)

Published by Re:creative Media. Available exclusively through the Amazon

Kindle store for smartphone, i-phone, i-pad, tablet, kindle and computer

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