I’m Not Religious, I’m a Christian?

There was a fascinating discussion this week on Andrew Marr's BBC Radio 4 broadcast Start the Week in which the always interesting if controversial Baroness Mary Warnock spoke about morality in a “post religious world.” If you want to listen to her contribution follow the link and it can be found at around the thirty minute mark. She said that we assume, in a culture so heavily influenced by Judeo-Christian thinking, that morality is the product of religion. Her central assertion was that, “Being morally good is desirable but doesn't necessarily come from religion. Otherwise children brought up without religion may be in danger of casting off morality.”

In certain circles she would be met with the response, “But I am not religious. I am a Christian!” this designed to provoke the question – what is the difference? The answer comes back, “Religion is man's feeble and ultimately futile attempt to reach up to God while Christianity is God's reaching down to man in Jesus.” It is a point well enough made, if a little trite. I have never felt entirely comfortable with it myself. The issue, I suggest, is more to do with the correct use of the word 'religion' in Christian circles, rather than that 'religion' is something other than Christianity.

Baroness Warnock suggests that religion is one of a number of social influences that make us moral creatures; others might be parents, teachers, public figures and role models, etc. True, it doesn't necessarily follow that the absence of religion leads to moral decline (although it does lead to moral relativism, which may be decline by another name). But I do have to question where the moral lights of the non-religious person come from. To wonder about the the general influence of religion in a secular society nevertheless built on religious foundations. In other words, does religion have a subliminal influence even though it is overtly rejected?

The Bible takes a different view of both morality and religion. Where Mary Warnock sees religion as one root of morality among many, the Bible sees religion as an outworking of morality. Where she might speak of the religious man's morality, the Bible would speak of the moral man's religion. In one a man might be influenced to moral good by religion, in the other his morality would find its clearest and best outworking in religion.

God Made Man A Moral Creature

If man's moral instinct precedes religion where does that instinct come from? The Bible tells us that man was created a moral creature. In Genesis man, made in the image of God (Genesis 1:26), is described as a moral agent. God commanded him, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die” (Genesis 2:16-17) Here we have the three elements of moral responsibility: an injunction to obey; an agency with which to choose and a penalty for disobedience. Man's moral instinct, whether he is religious or not, is ultimately inherent rather than instilled. Teaching and example can enhance or blunt it but does not create it.

His failure to choose obedience has made man ever after inclined to the grossest immorality, while simultaneously capable of the noblest acts of moral service and sacrifice. It is not that man is incapable of acts of kindness and service. Rather, it is that his inclination always is to go against his inherent sense of moral good. The image of God is broken in man yet not entirely, his morality is no longer intact yet remains. Paul describes people who, without knowledge of the law, nevertheless, “do by nature things required by the law...they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them” (Romans 2:14-15)

This is the confusion of fallen man. He knows right from wrong because he is a moral creature yet his own conscience so often condemns him because he is a fallen creature. Paul later describes perfectly the problem: “I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do – this I keep on doing” (Romans 7:18-19) Even in his best moments man is aware of his failing to be all his moral instinct tells him he should be. The prayer book speaks of those things we should have done but have failed to do, of those things we have done that should have been left undone. It speaks of our sinning in thought, word and deed. Paul sums it up, “There is no one righteous, not one” (Romans 3:10)

Fallen man is yet culpable for his choices before a just God and will stand before his Maker at the final day. “I saw the dead, great and small, standing before the throne and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done which was recorded in the books” (Revelation 20:12) The gospel is the good news that Jesus has paid the price for our sins and that, by putting our trust in him, entering into a saving relationship with him we may be saved from our sins. That relationship is key to what describes the religious man in Scripture.

The Religion of a Godly Man

We tend to think of a godly man as pious, devout, church-going – deeply 'religious'. In Scripture 'godly' translates the Greek eusébeia which denotes, not a life of religious observances, but a true and living relationship with God. This is described in one of Peter's letters. “His divine power has given us everything we need for life and godliness (eusébeia) through our knowledge of him who called us by his own glory and goodness” (1 Peter 1:3) In the first instance 'godliness' does not describe the man that has chosen a 'religious' life so much as a man that has chosen a daily life lived out of a new and vital relationship with the living God.

Dr Spiros Zodhiates of AMG International said, “When eusébeia is applied to the Christian life, it denotes a life that is acceptable to Christ, indicating the proper attitude of the believer toward Christ who has saved him. It is both an attitude and a manner of life.” What form does this godly manner of life take in the Christian?

In his letter James writes:“If anyone considers himself religious and yet does not keep a tight reign on his tongue, he deceives himself and his religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:26-27)

The word translated 'religion' here is thrēskeia. While eusébeia translates as godly and relates, in Christian terms, to our relationship with God in Christ, thrēskeia describes outward forms of worship. James makes clear that a Christian's outward acts of worship are to do with the conduct of his life rather than any overtly 'religious' observances or ceremonies. Indeed, the New Testament is almost entirely silent about gathered worship. There are fragments of hymns (1 Timothy 3:16), doxologies (Ephesians 3:20-21) but an indifference to forms of worship. Rather, the New Testament emphasises what John Piper calls whole of life worship.

The writer to the Hebrews urges, “Let us consider how to stir one another up in love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another ...” (Hebrews 10:24-25) In meeting together to encourage one another Christians follow certain forms which become traditions involving hymns of praise, liturgical worship, prayer, doxologies etc. These may vary widely in different cultures and times simply accomodating how a particular group expresses gospel truth in prayer and confession. But in any legitimate form it is the people of God, gathered around the Word of God, ready to do the will of God.

This reflects the description found in Acts: “They devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers...And all who believed were together and had all things in common” (Acts 2:42,44) It fulfils the imperative to meet together (Hebrews 10:24-25), pray always (1 Thessalonians 5:17; James 5:16) and to be devoted “to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13) These of themselves neither make us godly nor religious. We know that “going to church” doesn't make you a Christian. Rather, these are one outward expression of a godliness (relationship with God) expressed in a whole of life worship (a life lived for God).

We are, then, made moral creatures, created in God's image, but our fallen nature has broken that image and ended the relationship with God we had in the beginning. We are still moral creatures but now our moral sense condemns us as sinners. Christ came to mend our relationship with God, making us godly, and it is in that relationship that we find the strength to change our mind and change our ways – repent. The outworking of that new life – born again in Christ – is what, to a Christian, is religion. In this way a Christian seeks to be evermore religious, being salt and light in a world of morally compromised people - sinners.

Halloween – Counting all Things Loss

Happy New Year!

These Islands (UK) are rich with history, moments and events of great significance. Among our many customs and traditions we have had, at different times, three New Years. The current New Year with which we are all familiar dates back to the days of the Roman Republic. January is named for Janus the Roman god of endings and transitions, of doorways and entrances. This was the time when two consuls were elected to lead the Republic for the year ahead. This is a metropolitan new year.

Another New Year, marked in England until the adoption of the modern calendar, is 25 March, which coincides roughly with the Vernal Equinox when day and night are of equal length. This is an agricultural new year. It marked the end of winter and it was a time when taxes were paid, contracts ended, were renewed, or first entered into.

If you have ever wondered why our tax year ends on April 5th it is because in 1752 the new, Gregorian calendar was introduced and the following Spring people woke up to find that March 25th had suddenly and mysteriously become April 5 because of an 11 day disparity between the old, Julian, and new, Gregorian calendar.

We might think history is dry and academic but we are influenced by it more than we can imagine. So often what we do today is dictated by what they did then.

Samhain

In the ancient world 1 November marked the Celtic New Year's Day which, when you think of it, has its own logic. Another agricultural new year, it too was related to the seasons. By this time the crops should be harvested and stored in barns and animals brought in from distant fields.

In Wales November 1st was Calan Gaeaf, Winter Season, and October 31st was known as Nos Calan Gaeaf, Winter Night, and sometimes Ysbrydnos , Spirit Night. It was also the Winter Eve Massacre, when prime stock was prepared to be wintered ready for the next season while other animals were slaughtered to supply the meat over the coming winter.

In the Celtic world this time was known as Samhain (pronounced sow-in). While the New Year was “born” on 1 November, the old year “died” on October 31^st – Halloween. This was seen as an appropriate time to honour the dead. The Celts believed it was a time when the barrier between our world and the spirit world was at its weakest, a time when evil spirits roamed the land. It was considered a time of the wandering dead, when the dead revisited their homes. The tradition of putting pumpkin candles in windows goes back to a time when folk would light candles to guide their departed loved ones home.

It was felt appropriate to placate supernatural powers abroad on this day, especially those controlling nature. Folk left offerings of food and drink for masked and costumed revellers representing evil spirits to keep the spirits out. Bonfires were lit and a combination of fire and noise were said to frighten away evil spirits. In England bonfires were moved to 5^th November after Guy Fawkes but retain their pagan roots.

Druids were concerned with making contact with the dead, who were seen as sources of guidance and inspiration, guardians of the root wisdom of the tribe. Others thought this a good time to seek the Devil's help concerning marriages, health and various enterprises.

The Devil was thought to be a master builder and anyone facing a building project, especially bridges, that seemed beyond the skill of man might enter into a contract with the devil in which he would build the structure in exchange for a soul. Stories abound of how he was usually cheated out of his reward. There are at least forty nine places in the UK called Devil’s Bridge.

People tended graves to honour the dead but avoided grave yards after dark, journeys had to end before dusk. Folk believed they would encounter ghosts if they left their homes on this night and so they wore masks and dressed up so that the ghosts would mistake them for fellow spirits. Trick-or-Treat originated in the fact that this was also Mischief Night when children would knock on doors demanding treats – a sort of early-medieval protection racket.

So am I saying that the children who will be knocking our doors at Halloween are in the service of the Devil? Are they in thrall to evil forces? Of course not. But I am suggesting that this is not simply the harmless fun they so obviously have as they dress up for the occasion..

The challenge and influence of Culture

Our culture and history have a profound influence on how we live our lives today of which we are often unaware. As Christians we are as much a product of our culture as of our faith and thoughtful Christians find themselves challenged about where we can compromise and where we cannot.

Consider Daniel who co-operated with Nebuchadnezzar the Babylonian king when he and his companions had their names changed and were given a Babylonian education but who stood firm and refused to eat meat from the king's table because it was forbidden in the Law.

We too compromise on some things and not on others. Any JW will tell you that Christmas and Easter are originally Pagan festivals on which the church has painted a Christian gloss but then our days of the week and months of the year are named after Pagan gods but we don't insist on giving them Christian names. To do so might make us not of the world but it would make being in the world impractical, impossible. Some things we compromise on.

spiritual forces of evil

The Bible tells us that we struggle against “the rulers, authorities and powers of this dark world and against spiritual forces of evil in the heavenly realm.” (Eph.6:12) We are told that Christ ascended far above these powers, conquering and ruling over them (Eph.4:8; Col.2:15) We might ask then whether we should be “celebrating” those things from which Christ died to free us.

You see, this is a time of year that is taken very seriously by pagans, witches and Satanists (three very different groups). It is a time when ancient rituals are recited, gods and spirits are worshipped, some worshipping the Devil, others repudiating Satanism but conjuring the dead to help them in life and love. It is a time for divination and spirit worship.

The ironically named Christian Day, a “modern day warlock”, has written The Witches Book of the Dead. In it he claims to help you “summon the spirits of our beloved to help you discover hidden opportunities, influence the minds of others, seduce the object of your affection, and even reach into the dreams of the unwary.”

As someone who has ministered to the cults for many years I know people who have been wonderfully saved out of witchcraft, Satanism, the occult – occult meaning hidden. They tell stories to make your eyes water and cause you to thank God for his power and grace in salvation. They have seen the powers of darkness at work. Halloween for them, far from being the fun event it might be to others is a time to lock their doors, ignore the persistent knocking and pray for it to be over.

It is not that they haven't faith in Christ so much as that they know first hand what this night means to millions around the world who are trapped by principalities and powers, spiritual forces of evil.

Come Out of Her

When Abraham was called by God he was called out of such a Pagan society (Genesis 12), in which gods were worshipped, the help of spirits sought and in which men sought to become gods themselves.  In the Bible’s last book God’s people were urged to, come out her my people,” Rev.18:5) meaning pagan Babylon. This has been the pattern throughout the history of God's people, a people set apart by God.The Bible tells us, to be a nation of kings and priests to God. (Rev.1:6) A people so different that in the Old Testament even what they ate and what they wore marked them out from all other nations.

With Daniel we are challenged to consider carefully our choices, where we can safely and reasonably compromise to continue being in the world and where we must stand and not compromise to avoid being of the world.

Like Paul we are to weigh what the world values and counts gain, what we once valued and counted gain, against what we now hold dear above all things, counting everything else loss compared to this one thing – knowing Christ Jesus as Lord, for whose sake we are surely prepared to lose all things (Philip.3:7-11)

So, when spooks, ghouls and witches come knocking on Halloween by all means smile on them, have a treat and an appropriate look of horror ready to make them giggle at having shocked you. But think soberly also about what this time of year is all about. Remember the most innocent of fun can blind us to dangers that others know first hand and warn us about Remember, “The fear of the LORD is the beginning of wisdom.” (Ps.1:7)

Something for the Weekend: Plaid MEP, Jill Evans heralds Historic day for Welsh language in the European Parliament (From Western Telegraph)

The language of heaven is finally accepted in the European Parliament as Plaid Cymru (Party of Wales) MEP Jill Evans delivers a seminar on language policy in her native tongue. Mrs Evans insists that the EU could develop a better relationship with its citizens by using the languages people actually speak.

"Currently Welsh enjoys a semi-official status after a long hard campaign. It is now my goal to use this historic day to push for Welsh to be a fully recognised EU language" she said.

The EU translates documents and speeches into 23 “official languages.” At its inception the official languages of the EU were Dutch, French, German and Italian but as it has grown more languages have been included, such as Danish, English and Irish (added 1973), Greek (1981), Portuguese and Spanish (1986) and Finnish and Swedish (1995).

The first thing that often comes to people’s minds when the subject is raised is the cost and, of course, this has to be a consideration. The argument is often put that most people speak English, certainly everyone in Wales does, so what exactly is the point? The argument is made that if we stick with a few languages that most people speak then why go to such trouble and expense just to please people?

“Just the Facts Ma’am”

This famous line attributed (incorrectly) to Sgt. Joe Friday of the Dragnet police drama perhaps epitomises the spirit of a world that puts a high premium on data,  facts and efficiency, a world imprisoned by literalistic ways of thinking. In such a world the ability to convey “just the facts” seems paramount. But he world is about a lot more than simple facts, and language conveys more than facts, it conveys culture, heritage, custom and creates identity and belonging. As the Welsh anthem has it:

Mae hen wlad fy nhadau yn annwyl i mi,
Gwlad beirdd a chantorion, enwogion o fri;
Ei gwrol ryfelwyr, gwladgarwyr tra mâd,
Dros ryddid collasant eu gwaed.

(Cytgan - Chorus)

Gwlad, gwlad, pleidiol wyf i'm gwlad.

Tra môr yn fur i'r bur hoff bau,

O bydded i'r hen iaith barhau.

Don’t try it at home, you’ll only hurt yourself. The following is one translation of the whole song:

The land of my fathers is dear to me,
Old land where the minstrels are honoured and free;
Its warring defenders so gallant and brave,
For freedom their life's blood they gave.

Home, home, true am I to home,

While seas secure the land so pure,

O may the old language endure.

Old land of the mountains, the Eden of bards,
Each gorge and each valley a loveliness guards;
Through love of my country, charmed voices will be
Its streams, and its rivers, to me.

Though foemen have trampled my land 'neath their feet,
The language of Cambria still knows no retreat;
The muse is not vanquished by traitor's fell hand,
Nor silenced the harp of my land.

Who Are You?

What is the harp, the bard, Eisteddfodau (Welsh cultural festival), valley and mountain, choir and chapel, coal mine and slate quarry, Welsh Rugby, Welsh history and politics to one not Welsh? In the same way, each culture claims its own distinguishing features, its foods and customs, its traditions and festivals, its habits of mind and action and its language in which all these are expressed in a way not entirely possible in translation.

This is important, not just because the culture, heritage and identity of 611,000 Welsh speakers in Wales are represented in the European Parliament but because if we don’t know who we are, don’t have a clear idea of our identity we risk losing it.

Civitas is the Institute for the Study of Civil Society and in a recent report claimed that new hate crime legislation is preventing free speech and singling out alleged crimes by white Christians. A foreword to its report ‘A New Inquisition: religious persecution in Britain today’ argues that prosecutors and police are interpreting laws in favour of ethnic and religious minorities.  The report calls for a public enquiry into whether religion-based groups in the criminal justice system are driving a campaign of bias against the majority population defined as ‘white’ or ‘Christian’.

In a week when the despicable Nick Griffin was barred at the last minute from a Buckingham Palace official party and is making capital of the fact, complaining on the basis that he represents 1million voters in the UK, it is well to remember that if the majority population feels under attack the fault lies as much with ourselves as anyone. If we see richness and colour in others’ cultures but not our own, if we are unsure about our place as a people in the market of world cultures and if we too easily concede to others who have strong cultural identities then it lies with us to stop blaming those others, rediscover who we are and be proud of our heritage and values. Maybe this weekend we could think about who we are and what it really means to us.

Youth is Curable, Age Inevitable - Eventually

Two stories that caught my attention this week were the news that children born into  affluent homes today can expect to live considerably longer and the details of Michael Jackson’s autopsy.

Times Online reported:

More than half of babies born today in affluent homes are expected to live to the age of 100, based on current life expectancy trends.

Analysis of life expectancy and the quality of life in older age indicates that ageing processes can continue to be extended.

Using demographic modelling, scientists calculated that the average British child born in 2007 could expect to live to 103, while in Japan they would live to 107.

While the BBC Online reported of Michael Jackson:

His weight was in the acceptable range for a man of his height, according to the Associated Press.

But the singer, who died of a heart attack in June, had punctured arms, tattooed lips and eyebrows and suffered from lung damage and some arthritis.

Because of the influence of people like Michael Jackson, of those ubiquitous women’s magazine’s (and men’s magazines these days), and of celebrities queuing up to explain how the latest product means they haven’t any wrinkles except the one their sitting on we have fallen for the lie that we will never get old.

“Forever in blue jeans”, we are in denial and turning to Botox and surgery for appearance and drugs for comfort and to kill the pain. But it turns out that we may be older for longer. In which case we should remember that pop music was always meant to be a joke, teenagers were an unfortunate consequence of war, and maturity is meant to produce the elders of our community and not aged rockers.

We need to be reminded that it is not unusual for a fifty-year-old to need treatment for arthritis; that that irritating phase of our lives, youth, can be cured by age; that you don’t have to stay callow and irritating forever, and age should be embraced gracefully and with some style. Otherwise who will pass on wisdom to the next generation?

Babies born into affluent homes can expect to live till 103 - Times Online

21 Questions About Mormonism - Secret Underwear

To find out what this series is about look here.

Q: Is there such a thing as Mormon "underwear"? if so, are all Mormons required to wear it? What does it symbolize?

A: Like members of many religious faiths, Latter-day Saints wear religious clothing. But members of other faiths — typically those involved in permanent pastoral ministries or religious services — usually wear religious garments as outer ceremonial vestments or symbols of recognition. In The Church of Jesus Christ of Latter-day Saints, garments are worn beneath street clothing as a personal and private reminder of commitments to God.

Garments are considered sacred by Church members and are not regarded as a topic for casual conversation.

C: The Mormon temple garment is issued to each Mormon when they go through their first temple endowment ceremony. It carries significant Masonic marks that mirror marks on the temple veil referred to earlier. Mormons wear these garments at all times and they act as a continuous reminder of covenants made in the temple. To not wear your temple garment is as serious an offence as can be imagined.

It is noteworthy that nothing in the Bible even hints at the wearing of such garments in relation to the every-day devotional life of Israel or of the Christian Church. Members of different faiths, both in the Bible and in history, have worn special vestments, garments or jewellery etc. designed to distinguish them in society, much as a surplice distinguishes a priest, or as a wedding ring distinguishes a married person. These are more to do with convention and custom and temple garments cannot fall into this category since there is nothing distinguishing about them because they are invisible to society.

For some the temple garment is an occasion for mirth and mockery but it is quite wrong to take such an attitude to something that is important to someone’s faith. Trivialising it also detracts from the important fact that, actually, it is a first class method of control since its presence acts as a constant reminder and sort of “silent policeman”. In a person’s most private and intimate moments its presence is a check on the wearer and can be like a bridle, reflecting perhaps the power and control leaders wish to have and their lack of trust in their followers. It must be said that it is also a profoundly effective passion killer except perhaps for those few who might get a kick out of strange underwear.

Furthermore, it imposes someone else’s definition of modesty in that you have to wear clothes that cover the substantial (neck to knee) garment. Of course modesty is a characteristic of Christian life but one elects to be modest under the influence of the Spirit and Christian teaching. This practice of imposing a standard by effectual dictate has been problematic for the church down the years as the design of the garment which, like so much Mormon doctrine and praxis was considered unchangeable, has changed, from a neck to ankle one piece item to a neck to knee two pieces, to reflect changes in fashions. It also encourages an elitist attitude in followers who regard themselves as “superior” because of their involvement in secret ceremonies and their wearing of special clothing compared to others who are not initiated as are Mormons. In all these ways it forms a real barrier on several levels.

Previous Posts:

Mormonism: A Cult?

Jesus: God the Son, or the son of a god?

Kolob: Where God Lives?

God, Mary and the 'S' Word

Jesus in America

What Every Mormon Wants: godhood

Mormon Women

 

Coming Up:

Kolobs?

In Black and White

The Elusive Gold Plates

The Calf Path

This is just a favourite of mine and a reminder of the folly of blind tradition

One day through the primeval wood
A calf walked home, as good calves should,
But made a trail all bent askew,
A crooked path - as all calves do.
Since then three hundred years have fled,
And I infer, the calf is dead.

But still he left behind his trail -
And thereby hangs my moral tale.
The trail was taken up next day
By a lone dog that passed that way.
And then a wise bellwether sheep
Pursued the trail, o'er vale and steep,

And drew the flock behind him too,
As good bellwethers always do.
And from that day, o'er hill and glade,
Through those old woods a path was made.
And many men wound in and out,
And uttered words of righteous wrath,

Because 'twas such a crooked path.
But still they followed along that path
The first migrations of that calf,
Who through the winding woodway stalked
Because he wobbled when he walked.
This forest path became a lane

That bent and turned and turned again.
This crooked lane became a road,
Where many a poor horse with his load
Toiled on beneath the burning sun,
And travelled some three miles in one.
And thus a century and a half

They trod the footsteps of that calf.
The years passed on in swiftness fleet -
The road became a village street,
And this, before man were aware,
A city's crowded thoroughfare.
And soon the central street was this

Of a renowned metropolis,
And men two centuries and a half
Trod in the footsteps of that calf.
Each day a hundred thousand, no doubt,
Followed this zigzag calf about,
And over his crooked journey went

The traffic of a continent.
A hundred thousand men were led
By one calf, near three centuries dead.
They followed still his crooked way,
And lost a hundred years a day,
For thus such reverence is lent

To well established precedent.
A moral lesson this might teach,
Were I ordained and called to preach,
For men are prone to go it blind
Along the calf paths of the mind,
And work away from sun to sun

To do what other men have done.
They follow in the beaten track,
And out and in, and forth and back,
And still their dubious course pursue,
To keep the path that others do.
They keep the path a sacred grove

Along which all their lives they move,
But how the wise old woods do laugh,
Who saw the first primeval path.
Ah, many a thing this tale might teach -
But then, I'm not ordained to preach!

Attributed to Edward Fudge