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Incarnation

Incarnation

And the Word became flesh and lived among us,

and we have seen his glory…

Edwin Muir, the Scottish poet, railed against the cold churchmanship he had known, abstract and hard on people:

The Word made flesh here is made word again
A word made word in flourish and arrogant crook.
See there King Calvin with his iron pen,
And God three angry letters in a book…

He predicted that,

The fleshless word, growing, will bring us down…
Abstract calamity, save for those who can
Build their cold empire on the abstract man.

This is always a danger, especially for theologians: to reverse the divine plan and make the personal abstract. Yet incarnation is not abstract, it is down-to-earth religion with a down-to-earth God, born of a woman, pierced by nails and buried behind stone.

 The Newborn Child by Georges de la Tour

The Newborn Child by Georges de la Tour

How can I portray incarnation,
how paint a mystery of God become human,
spirit become matter?
How can I define an action,
an event which defies definition?
How can I describe a process of humiliation,
a road of descent from heaven to hell?
How can I speak of ‘presence, or ‘glory’?
as the Word did not become words, but flesh.
What shall I bring to this mystery?
Not explanation but adoration,
not narrative but sacrament,
as Word becomes flesh again:
Christ in me, the hope of glory.

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In a country church

In this church all is still,

but for the clock’s tick;

the bell ropes hang

waiting for the ringers’ tug.

The pews wait for restless worshippers

or tired travellers;

the windows send threads of sun

along the pews’ edges

and silence waits to be filled.

Something coalesces –

is it the presence of God?

or is it my racing pulse

slowing to the pace of reflected memories?

In the space,

in the silence,

in the need,

in the waiting,

there is room for God.

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God of the Journey

A Prayer for Pilgrims

God of the journey,

you call me to follow in the way of Jesus

and you walk with me each step of the way.

Guide me when I am lost,

strengthen me when I have far to go

and refresh me when I am weary.

Pick me up when I stumble,

carry me when I faint,

and bring me to your resting place of love,

through Jesus Christ

my companion and Lord

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…the self is the sovereign text for living, the Bible is neither ignored nor banned; it holds, in fact, an honoured place. But the three-person Trinity, Father, Son and Holy Spirit, is replaced by a very individualized personal Trinity of my Holy Wants, my Holy Needs, and my Holy Feelings.

Eat This Book: The Art of Spiritual Reading

by Eugene H Peterson (Hodder & Stoughton 2006)

Surveys tell us that bible reading is on the decline in all parts of the Christian community. Eugene Peterson is not only concerned to encourage the reading of the bible, but of reading it on its own terms as God’s word to the reader.

This is the second book  in Peterson’s five-volume series on Spiritual Theology. It’s style clearly indicates Peterson’s approach to Spiritual Theology as being in the form of a conversation rather than  a tightly focused textbook. The material is wide-ranging, illuminative and entertaining. It is a highly personal approach which offers fruitful reading and, as usual for Peterson, a gold mine of quotable quotes.

The book is in three sections. The first offers a theological introduction which includes reflections on, for example, how the reading of scripture can mediate the presence of God, scripture as revelation, the importance of story in an incarnational religion and the connections between bible reading and Christian living.

The second section shares reflections on methodology of spiritual reading. However, while it is structured around the classic four stages of lectio divina, it does not offer a standard explanation of these stages. Instead, it shares a number of fertile reflections about the process of reading and praying. In fact, Peterson diverges from the usual treatment of the fourth stage, contemplation, as a mystical resting in God, by seeing this stage as a working out of the reading and praying scripture in daily living and the forming of a Christ-like life.

In the third section we are treated to some fascinating observations about the process of translating biblical languages into contemporary English – a veritable feast for enthusiastic readers of The Message.

There is, however, an overall thesis to the book – that healthy Christian spirituality requires an appropriate method of regular and meditative scripture reading in order to form Christ-like character and obedient living. This thesis is not developed in a linear way but  conversationally, through a series of reflections which focus on different aspect of spiritual reading and the best way to report this is through a series of quotations or summaries.

Reading scripture isn’t enough. How we read it is vitally important. The title Eat this Book expresses this and is based on the Revelation 10.9-10. Peterson suggests this phrase should be regarded as a key text alongside such injunctions as ‘Love the Lord you God with all your heart’, ‘Repent and believe’, ‘Give thanks at all times’ and ‘Follow me’. Why is ‘Eat this book’ so important? Well:

It is the very nature of language to form rather than inform. When language is personal, which it is at its best, it reveals; and revelation is always formative – we don’t know more, we become more. Our best users of language, poets and lovers and children and saints, use words to make – make intimacies, make character, make beauty, make goodness, make truth.

The authority of the Bible is derived from the authorial presence of God. This is not an impersonal authority, a collection of facts or truths, it is not a bookish authority like a textbook:

This is revelation, personally revealed – letting us in on something, telling us person to person what it means to live our lives as men and women created in the image of God.

This personal revelation means that the reader should approach scripture as one ready to be addressed by the personal God we meet when we read in the right way. Peterson describes this right reading as ‘participatory reading’. This participation is helped by much of scripture being in the form of ‘story’. After all, story is an incarnational genre. God’s revelation is incarnational – and his presence in our lives is to be incarnational as well. So,

Spiritual  theology, using Scripture as text, does not present us with a moral code and tell us ‘Live up to this’; nor does it set out a system of doctrine and say, ‘Think like this and you will live well.’ The biblical way is to tell a story and in the telling invite: ‘Live into this – this is what it looks like to be human in this God-made and God-rules world; this is what is involved in becoming and maturing as a human being.’…

When we submit our lives to what we read in Scripture, we find that we are not being led to see God in our stories but our stories in God’s. God is the larger context and plot in which our stories find themselves.

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