One of the issues that Chris brings up in my conversations with him is the way that vulnerable people look to the church for certainties.  They have good reasons to hope to find certainty, because that is what the church in many situations seems to be offering them.  The lure of belonging to a church which purports to have these certainties is very seductive.  If someone, the church leader, has the ‘truth’, then I am safe.  There is the unspoken message that this same church leader will negotiate on my behalf all the difficult questions of life and allow me to feel protected and safe with God for all eternity.

The downside of all this certainty is that the individual, by handing over his thinking and his critical processes, has given away too much.  The situation of handing over this level of power is that you become vulnerable to being exploited in a number of ways – emotionally, financially or even sexually.  That people remain in this kind of toxic situation for any length of time is a possible indication of one of a number of things.  One is that their level of ‘need’ was acute when they joined the group.  They may have come out of a situation of domestic or personal chaos and the order and stability of the group was just what they needed.  More typical would be a deficit in their relationships, whether through isolation or breakup.  The religious group appears to fill that empty space and their experience of  well-being rises.

For a period of time all is well.  The individual with strong social needs achieves an equilibrium within the group together with a sense of meaning and direction.  Why would anyone want to disturb that apparent harmony?  The first reason for disturbing the harmony is the potential for abuse as I mentioned above.  I don’t want to develop that point here but rather talk about another aspect – the intellectual problems of this search for certainty.  It was Bishop Richard Holloway who said when talking about the meaning of faith, that its opposite is certainty.  He was saying that certainty is not a Christian value at all and that is not what he finds in the Scriptures.

There is a passage in the Epistle to the Hebrews (ch. 11) where the author asks the question, ‘what is faith?’  He answers it with a brief definition,  ‘Faith is the substance of things hoped for’. Then he goes on to give examples from the Old Testament of the heroes of faith and what they had done to express this facet of personality.  The typical exponent of Old Testament faith was of course Abraham.  The quality of his faith led him to leave the place where he lived and wander about, ‘not knowing where he went.’  This simple phrase ‘not knowing’ is perhaps indicative of why pilgrim Christians like myself do not deal in certainties.  Even though, as I indicated above, there are many people who long to have certainties because of their own personal needs, that does not make it right for leaders to promise them.  Superficially, the church that promises certainties is stronger and more attractive than one who offers the uncertainties of the search for truth.  But in pointing to that ‘unknowing’ journey there is no disempowerment, no control or any other of the infantilising aspects of many authoritarian churches who deal in certainties.

My ability to explain why I want to remain in the area of mystery and not knowing everything is, of course, no help to many of the people that Chris encounters.  Their need for reassurance in the midst of their vulnerabilities still remains acute.  To quote Bishop Holloway at them is not going to sort out any of their problems, even though I believe that he is completely right to make this contrast between certainty and faith.

The answer to this conundrum is, I think, to see that the level of wanting certainties is a stage in a process of growth.  It may sound condescending, but I think it would be right to see the demand for certainty as the demand of someone who lacks maturity both in faith and also in life.  All of us would deal gently with the young, immature or vulnerable.  We would also recognise that the stage they are at is not one where they should be left for any length of time.  Just as it is a failing on the part of a parent to try and stop a child growing up and leaving home, so it is also a failure to leave a Christian at the first stage of learning and discovery.  There is a fascinating passage, again in Hebrews (ch. 5), when the writer compares the sharing of milk with the sharing of solid food.  Milk is for the young while solid food is for those who are mature.  The Hebrews writer believes that his audience are still at the milk stage and not ready for solid food.

The conundrum which we have outlined over the contrast between faith and certainty may perhaps be resolved in this way.  Certainty may be appropriate for a short time with those who have started on the Christian path.  But as part of the path to a greater maturity, a Christian teacher should encourage his pupils to see, quite soon, that the dealing with the reality and mystery of God involves us letting go of the crude certainties that we were given as children.   The word ‘children’ might apply to anyone who is starting off to understand the Christian faith whether as actual children or as adults.  But what is appropriate to the child is not appropriate to the mature.  The mature Christian person should be able, like Abraham, to continue the journey of faith without knowing the exact route.  He or she will have many internal promptings of the spirit to help him decide that the path he is on is one that makes sense and will ultimately lead to deeper and deeper discovery of God and his will for their lives.

The Christian people that I admire in particular in history are the martyrs.  They were a group who were known for their faith.  This was expressed in them as a fearless openness to the reality of God and an enormous courage in the face of pain, loneliness and death.  Obviously there is a lot we do not know about their inner motivation, but the fearlessness of a St Perpetua faced with the horrors of the Roman arena is moving.  What she had and what we all should seek, was not a certainty or a truth statement but an encounter with a reality of God to which she responded with her openness, love and faith.

When I was a child there was a book which sat on my father’s shelf with the intriguing title, Surprised by Joy.  The book was in fact by C.S. Lewis and it appeared in the mid-50s.  I never actually read the book but its title is one that can lead us to reflect.  This blog post is dedicated to some thoughts that are stimulated by the word ‘surprise’.

The word, surprise, implies that something happens that is unexpected.  We are surprised when a pheasant rises up suddenly in front of us when we are on a woodland walk.  We have a surprise when we meet an old friend on a street in a city where neither of us live.  Christmas gives to all of us, but especially to children, a number of surprises as we open presents.  The important thing about surprise is that it is an event over which we have absolutely no control.  Many surprises are in fact pleasant but equally there are less welcome surprise events.  A diagnosis of illness is a surprise when we had been feeling well.  Surprise may turn to shock as we encounter such unexpected and unwelcome bad news.  The fact that surprise can be unwelcome as well as pleasant means that some people want to ward off all surprises as far as possible.  They long for the opposite to surprise, which is control.

Control is a word that frequently has appeared whenever we have been talking about a Christianity that abuses.  The control in this context may be one of two kinds.  First there is control of people, in particular making sure that they do not have access to people or ideas that may contaminate the ‘purity’ of the dominant ideology of the group.  The second kind of control is one of keeping the discourse that is tolerated, under strict limits.  A conservative church for example would not tolerate a free discussion about the historicity of the early stories of Genesis.  The discussion, as we would say, is closed.  The group has made an irrevocable decision about its parameters of belief and they do not include any discussion on certain topics of theology and belief.  I used to know an earnest Baptist lady who was very confused by the idea of discussion groups that were held in our church.  ‘What is the point of discussion groups?’ she would say.  ‘There is nothing to discuss, it is all in the Bible’.

The mental world occupied by this lady (who had studied for a year in a Bible college in America) was one completely devoid of surprise.  There was nothing unexpected to be found in the Bible and she never expected to find anything new.  One can point to the fact that a world or a Bible without surprise is a very dull and sterile thing.  How long will it be before Christianity itself becomes dull and sterile?  One of my issues with conservative bible preaching is that it is often repetitive, wordy and dull.  How can it really be anything else if the openings towards newness have been effectively sealed off?  Behind this retreat into dullness is a fear, a fear of loss of control, a fear that someone or something will challenge the brittle edges of conservative conformity.

This word surprise contains within it many of the values to which this blog is dedicated.  It has the idea of newness, unexpectedness, freedom from control and unpredictability.  A conservative thinker might think that surprise would always involve a descent into anarchy.  The pilgrim thinker would welcome surprise, precisely because in that surprise are new ways of thinking and speaking.  Perhaps here we return briefly to the previous blog post, the one about mystery.  Both words give us a glimpse of freedom, excitement and above all a sense that the journey into truth is never ending.  I wrote in one of my early blog posts about the words of the early Greek father, Gregory of Nyssa.  He spoke of the Christian journey towards God as one of moving ‘from glory to glory’.  Here we also have some inkling of the journey that awaits us on the other side of the grave.  That journey, the never-ending journey into the heart of God, will be marked, we believe, not only by joy but also by an overwhelming sense of surprise.

Mystery is one of those words that is incredibly useful when talking about the Christian faith.  Or perhaps I should say that it is particularly useful to Christians who do not want, or expect, their grasp of the faith to be tightly defined by words and concepts.  It is a word that allows flexibility, room for movement and the prospect of change and growth.

As part of my personal background in the church, I can mention here that I spent ten months studying the Orthodox church in Greece in the 1960s.  It was not an easy period to be in Greece as the country was going through some difficult political upheavals.  In charge of the government were a group of army officers, claiming the hand of God for their ultra right-wing political ideals.  This political scenario had the effect of preventing me making contact with some otherwise important individuals for fear, on their part, that association with a foreigner might endanger them in some way.

Nevertheless, the exposure to Orthodoxy was an important part of my Christian formation.  Many of the theological debates of the West, such as the debates between Catholic and Protestant, simply never travelled east.  The theological controversies they live with tended to be much older – the debates of Ecumenical Councils for example.  These Councils belong to the first eight centuries of the Christian era.  None of the English speaking Orthodox theologians that I met were able to make much sense of the things that divide Christians in the West.

The word ‘mystery’ is of course a Greek word.  Its root is a verb, which means to be silent.  Behind the word is the memory of a very different way of doing religion, the so-called mystery religions.  In these pagan mysteries, the worshipper was initiated by seeing a drama enacted in a context of highly charged emotion.  There is a lot we do not know about these mysteries as they were secret, even then.  But the Orthodox took from these pagan mysteries one central thing.  They understood that worship was about participation in the transcendent through seeing a sacred drama.  The typical Orthodox church is filled, top to bottom, with lights, paintings and icons.  The drama in the Orthodox liturgy is of course the representation of the life, death and resurrection of Christ.  The worshipper is a witness and participant in this drama.  The receiving of the elements enables the worshipper to be every Sunday, in some way, a contemporary of the Gospel events.  Time can be collapsed in this way so that all that is contained in the ‘saving’ events of the Passion and Resurrection can be made accessible in the here and now.  This is one of the undergirding insights and principles of Orthodox worship.  This idea may sound novel even to those who have studied Orthodoxy but it is my subjective reading and understanding of what I saw in Orthodoxy at its very best.  But as with everything else, the day to day reality of Orthodoxy was often rather grubby, with over-politicised bishops and some poorly educated, even ignorant clergy.

To return to the word with which I started – mystery.  It allows a Christian to admit that there is a lot that they simply do not understand and certainly cannot put into words.  It allows for an approach to faith which honours silence and beauty.  These are things that do not require articulation in logical structure or concepts.  The Western approach to theology, in contrast, likes its theology wrapped up in tightly defined packages.  This would be true in both Catholic and Protestant circles.  Definitions of God are so much easier to police and heretics easier to spot if you have your faith defined in statements that are logically coherent.

Why do I write about mystery in a blog that is dedicated to the subject of Christian abuse?  The answer is that talking the language of mystery allows us to escape the tyranny of words.  Many Christians, in defending their theological positions, batter other Christians with the accusation that they are not using the right words.  We spoke in an earlier blog about the energy with which some Christians defended the doctrine of ‘substitutionary atonement’  In the doctrinal definitions that are compulsory for Christian Union leaders to sign there are strict words that define the ‘correct’ position to hold.  I am not here arguing for words to have no place in Christian doctrine.  I would want, however, to maintain that theological definitions are only useful up to a point.  Beyond that point we all have to live with approximation and even guess-work as to the nature of reality.  When Christians accuse one another of not using the right words, then there is often a failure of love and imagination as well as an inappropriate use of power to enforce the will of one person over another.

‘No one has seen God at any time.’  This statement undergirds what we mean by mystery.  Mystery implies a tentative seeking after truth in order to find a reality that goes beyond words, concepts or formulations. In a church that fully understands mystery, there will be fewer witch hunts to enforce orthodoxy and intolerance towards those who think differently.  Let us learn deeper tolerance and better ways of listening to others.  In this way there will be less reason for Christians ever to want to shout others down for holding ‘incorrect’ beliefs.  Ecumenism, true ecumenism, might be a pilgrimage towards truth, bringing the insights we already have but recognising that we will together discover much that has not yet been revealed.

There is a verse from the Psalms which used to haunt me as a child.  It is about the terrible experience of being betrayed by someone close to you.  The Psalmist is in a situation of conflict and he says that he could bear it if it was an enemy responsible for putting him through pain and insult.  ‘But’ he goes on to say, ‘it is you, a man like myself, my companion, my close friend, with whom I once enjoyed sweet fellowship…’  Ps. 55.13-14.  The whole psalm is a gloomy one, full of indignation at the terrible behaviour of the Psalmist’s ‘enemies’.  It is also a prayer that God will protect the Psalmist from these attacks and allow him to escape to a far away place.

The connection that I want to make between this psalm verse and something we might experience now is not to compare it with a falling out with a friend, however much this may happen.  I wish rather to compare it with an experience known to many Christians who, for whatever reason, want to leave the Christian fellowship of which they have been faithful members.   Certain conservative Christian groups will close ranks totally in this situation, shun the individual leaver and make them feel as though they had never existed.  As long as the member remained in the ‘fold’, they were lavished with affection, attention and Christian love.  But then a situation arises which might involve a sense of growing unease with the integrity of the leaders.  The individual member realises that they have to question what they have been taught and make plans to withdraw from the community.  The so-called friends, the former sharers of fellowship and love, are then nowhere to be seen.  No recognition of the pain and sense of isolation is afforded to the leaver nor any kind of understanding.  All that remains is an emptiness and cold rejection.

When I was researching my book, Ungodly Fear, I met a couple who described the raw pain of rejection when they left their church.  They told me that people would cross over to the other side of the road when they saw them coming.  It took quite a long time for this couple to accept that Christian fellowship was not in fact about earning love.  There are Christians out there, I wanted to explain,  who were prepared to love them without making conditions.  Families, at any rate good ones, are bound together with bonds of affection that are unconditional.  Love and fellowship are not things that are turned on and off according to our behaviour.  While there are actions that can crack relationships, every Christian is, or should be, committed to the idea that the bonds of peace should be fought for.  The idea that we can turn from love to hate in the flash of an eye because someone does not conform totally to the will of the leader or group, is appalling.

Why do some Christians behave in this way?  From a psychological point of view I think the answer is not hard to find.  The Christianity that they have embraced is the black/white variety.  They have allowed themselves to believe that they have the unadulterated truth, the correct interpretation of the Bible and the perfect version of Church life and fellowship.  Overseeing this ‘perfect’ environment is a leader who has their complete loyalty.  In this universe there is no room for discussion or debate.  The answers are all there in the Scriptures and the leader can always be trusted to provide the answer as to ‘what we think’.  The black/white mentality does not allow for compromise or questioning and so everyone who has doubts has to be rejected forthwith.  Doubts undermine the perfect oasis of truth that they have had created for themselves.  Any doubts expressed by others are taken as a personal attack and have to be fought off.  A single doubt about the perfection of Scripture also has to be fiercely driven away and the best way to drive away doubt is to utterly scorn and reject the individual.  Thus the love that binds this kind of paranoid Church is one which is conditional.  Unless you believe in the way we tell you and follow the dictates of our group, we will reject you and cast you out.

Christian betrayal, in simple terms, is the discovery that the fellowship and love that one had enjoyed up till that point had always been conditional.  It was what we can call cultic love.  Cultic love, wherever it is found, is the sort of love that will be instantly withdrawn the moment one questions or in any way rocks the boat in the group.  This instant change of attitude leads to pain and a sense of  total bewilderment.  How can people who had shown real love and understanding one moment then turn around and push one away?  Many people never recover their ability to enter Christian fellowship again.  They have been too severely hurt.

Out in society there are numberless people who have been through this experience of Christian betrayal.  We don’t know how many because they seldom come to the attention of church members.  But at least let us be aware of them and when we meet them be able to show some understanding of their sense of having been let down.  This blog has all such people very much in its sights.  The material in the posts and in our discussions are designed to help such people.  While few are reading it at this point, one hopes that the material will eventually be read by some of them and that they may come to know that Christian love is not conditional but unconditional as it pours out from God and from those who worship him.

Some years ago I was asked to write a short piece on the topic of touch in connection with the healing ministry.  It was requested at the time when serious stories of abuse within the healing ministry were beginning to emerge.  I was also personally hearing of cases of sexual abuse perpetrated by individuals who were claiming to be exercising a healing ministry. There was dilemma to be faced as  it is difficult to exclude touch completely from a healing ministry.  This ministry after all is sometimes called ‘the laying on of hands’.

Parallel to the issue of how the laying on of hands should be exercised in prayer for healing was another problem for many churches –the advent of the ‘Peace’.  Depending on the church you attended, this could consist of a solemn handshake, a smile or a full-blooded embrace.  Churches which went in for the more extensive forms of greeting, tended to be more at the conservative end of churchmanship.  If you were able to enter into this kind of intimate greeting with a fellow member of your Christian community, so the thinking might go, then this implied that you possessed a greater ‘freedom in the Spirit’.  I personally have no problem with ‘liturgical embrace’ or whatever we might want to call it, but equally I feel it important to be sensitive to the needs of those who are uncomfortable with this gesture.  I used to know an elderly retired clergyman who insisted on embracing every female in the congregation as they left church.  Because he had been doing it for a number of years no one asked the question as to whether it was sensitive or appropriate.  My take on the situation was that it was in itself in his case an innocent gesture but that It was not demonstrating sensitivity.  The embrace of a stranger is invasive and may in fact stir up memories  of an episode of actual abuse in the person submitting to the embrace.  Just because it does none of this in the vast majority of cases does not mean that this possibility must not always be at the back of our minds.

In thinking about healing ministry, I know from my own experience that it is totally intuitive to ask to hold the hand of the person being prayed for.  Physical touch, whether holding a hand or placing a hand on the shoulder seems to me a natural part of what it means to pray for another person.  It is an outward sign of the connection that is set up when two people opens themselves up to each other in trust and love.  It also expresses symbolically that one person, the one who ministers, is alongside the other as they approach God together in prayer.  Praying with and for another person brings out something which I have never seen fully discussed in books on pastoral care.   This is the fact that when people prays in twos, threes or small groups, they can touch the reality mentioned in the New Testament and which Jesus speaks about when he says-  ‘When two or three are gathered together in my name, there I am in the midst of them.’  I have found this little discussed passage of great significance in trying to understand the dynamics of the healing ministry.  People who pray together are for a brief moment brought into a more intimate connection than at any other time.  It is as if, in Christ, they touch one another with a greater closeness than they may have ever known before.  This moment of closeness has to be allowed to pass as there is no room in the healing ministry for clingy, potentially exploitative relationships.  This may happen if the person prayed for feels attached to the one prays and the ‘minister’ encourages that connection.

Anything that is holy and good, such as what I have been trying to describe, always has the potential to be turned upside down and made cheap, exploitative and abusive.  That is, sadly, a constant theme of this blog.  Healing can be something spiritual, transformative and pure; equally it can be the prelude to dependency, exploitation and worse.  The same thing can be said about touch.  At its best it can express the connection that two (or more) people feel belongs to them as disciples of Christ.  It can be an effective symbol for expression of ‘koinonia’ or communion.  Equally it can be a grubby, sexualised action and a symbol of one person’s desire to dominate and exploit another.  The Christian faith is always going to have these alarming contrasts between good things and good things that have been twisted by selfish and corrupted individuals.  It is perhaps the aim of this blog to sensitise the reader to the reality of these contrasts.  Most Christian abuse will be presented in the wrapping of Biblical texts and apparently normal behaviour.  It is for the informed (educated by this Blog?) Christian to be able to sense and name all forms of spiritual abuse that are encountered in the day to day lives of our churches.  No doubt we will be returning to this theme again.

I used to know an old lady, now dead, who was the proud owner of no less than  five university degrees.  She seemed to be alert and extremely intelligent but there was one thing she could not do which was to spot a scam artist.  So she would be sending money off to all kinds of companies who promised her that she had won or was about to win a large prize in a foreign lottery.  She would tell her relatives that when this money arrived she would give it to them.  The relatives pleaded with her to stop sending off all this money but the letters she received were so convincing that she could not help herself.  It was only when her relatives found a way of censoring her post that the nuisance finally subsided.

In many ways the quality that drew this old lady to be taken advantage by the scam artists was an attractive quality, the ability to trust another human being.  We think of Jesus commending the capacity of the child to trust as being something worth striving for.  We might commend this quality in our churches.  It is certainly a more attractive quality than the opposite, the ability to question, to be cynical and mistrust others.  Christians somehow, we think, are meant to be people who love, are kind and extend the hand of friendship to others.  But sadly the same qualities are easily turned into a naivety, gullibility and vulnerability to every charlatan around.

This ready cross-over from something essentially good to something that is sad and unfortunate is a dilemma for Christians.  Christians are themselves victims to their own special brand of scam-artists.  At Chris’ suggestion, I psyched myself up to watch on the God Channel some of the people whom I would call Christian scammers.  It was a creepy experience.  How anyone would want to give money to some of the people who speak on the God Channel, I do not know.  Clearly they are skilled practitioners as loosing the heart and purse strings of those who watch.  Chris spoke to me about a lady he knows who in spite of living on very little was sending every spare bit of money to a Television evangelist in the belief that she was somehow serving God.  This is very sad as no doubt she was depriving herself of comforts in order to enrich an evangelist.  He was then using the money to ‘prove’  that God was blessing him by allowing him to have every kind of luxury and indulgence.  There is something deeply offensive about this scenario.

In talking about this pattern of exploitation that affects many Christian individuals up and down the country, Chris reminded me of another pattern of persuasion that is freely used.  This is the ‘parading’ of Christian celebrities in churches, large and small to give their testimonies.  The celebrities are individuals who have become household names in, for example, acting or sport who are also Christians.  By arriving at a small church to share their story of how they became a Christian, the celebrity scatters a little star-dust over the congregation.  But other things seem to be going on as well.  By being brought face to face with a ‘successful’ individual who is a Christian, the church member is given the message ‘you too can be like me’.  Of course this subliminal message is total nonsense but many people buy into it.  They take on the belief that by being a Christian like the celebrity, they too can be rich and famous.  Their feelings of well-being through being Christian men and women are enhanced.  ‘We can be winners like you, because we are on the same side’ is the thought that is given.

Celebrity testimonies given in church apparently cost the churches concerned a great deal in financial terms.  I have heard of fees of £1 -£2,000 being paid out for a 20 minute witness.  Clearly the leadership believe the investment to be worth-while.  But their investment can ultimately be seen to be buying into something that is a fantasy.  By allowing the congregation to boost their self-esteem through contact with these Christian celebrities and the subliminal messages they bring, the leaders are in fact colluding in a scam.  To repeat, the scam that is being sold is not directly a financial one.  It is selling to people the idea that being a Christian can lead to earthly riches and success like that of  the celebrities.  It is a scam because it is a message that has no basis in reality but feeds frustrated ambition and a sense that life may not have delivered all that was promised.

One of the things that retirement and increasing age gives to one is the sense that you do not need to look up to other people as though they are ‘superheroes’.    Most people, even though they may have extra responsibilities in life are no better or worse than you are.  Their extra status, if they have it, brings added burdens. The life of a ‘celebrity’ whether in the church or in any other walk of life is not one to be envied.  The further up one climbs a particular ladder, the more difficult it is to climb down again.  There is an old joke about a man who spent his whole life climbing a ladder of success and recognition only to discover when he reached the top that he had set the ladder against the wrong wall.  Fame brings isolation, not to mention the envy of people who may resent your success.  Perhaps Christian leaders, who are tempted to ‘buy-in’ Christian celebrities to speak to their congregations, should use their time and energy of helping their members to celebrate the ordinary but immensely valuable gifts of compassion, empathy and the ability to listen to others.  These gifts are far more needed in our divided world than the capacity to be a celebrity.

Entertainment attracts but it does not educate.

It was a passing remark made by Chris in one of our phone conversations that made me think.  He said something along the lines of: ‘If you are being entertained in church, you are not thinking’.  He was in fact talking about Christian music of the kind that fills festivals like Spring Harvest.  Such music fills the brain with its noise and rhythm, banishing any possibility of reflection or rational thought.  But then my thinking about this topic went further and began to sense a conspiracy.  Suppose this driving out of thought and reflection is actually a deliberate ploy.  Christian leaders perhaps don’t want their people to think, so they turn worship times to non-stop entertainment.  It is this link between entertainment and worship that I want to try to explore.

Those of us who are older can remember the church worship of childhood before the advent of modern language or music.  We listened to long prayers interspersed with hymns and readings.  Often our attention wandered but we tried to pray, to absorb atmosphere and ideas that made some sort of sense.  I suspect that none of us would have dreamt that this activity was meant to resemble entertainment.    It was later during the 60s and 70s that modern language crept in at the same time as modern music.  At first the music was gentle and melodious but still it hardly fitted the description of entertainment.  It merely lightened up the atmosphere and made the experience more pleasant.  But then in the 70s something called ‘youth culture’ invaded worship and this was supposed to bring the young people back into church.  This new music, being related to popular music would always have had a strong rhythm.  The rhythm and beat came to be the dominant feature and we found our brains totally mesmerised by the thunder of this beat hammering away inside our minds.  It is in fact impossible to engage in any kind of thought when this primal beat is at work around us.

I suspect that many older people did not in fact survive many exposures to this kind of music.  We retreated either to another church or to an early service totally free of primal music and rhythm.  Many churches up and down the country are indeed divided between a small group of older people who cling to an early service and a younger set who revel in ‘relevant’ worship with its mesmerising music.  The question arises then as to what is going on in such ‘youth’ services.  If, as I would suggest, all rational thought is impossible in this environment , then we have to accept that such music makes the worship at the very least deficient.  The person who enjoys such an experience is not in all probability loving God with the mind, even though he or she might claim to be engaging God with the heart , soul and strength.  The cynic might call it entertainment with a pious wrapping.

Some people would argue that the sorts of service which have modern music attract young people and that we must leave them alone.  But the serious question remains.  If the type of music actually prevents normal thought processes happening, what kind of future in the Christian faith awaits these young people?   Can we really expect any long term evolution of faith if the minds of the participants have never been really engaged?  Entertainment attracts but it does not educate.  Has music been used to suppress rationality and thus growth of understanding?.

These thoughts are meant to be  genuine questions and I stand to be contradicted on my insinuations about the use of Christian ‘pop’.  But the point made by Chris at the beginning that entertainment suppresses thought and by implication rationality has serious consequences for the future of the Church.  My comments probably do not apply to all music in church as I believe that there is a case for the type of reflective music that has grown up in the Anglican tradition and elsewhere that makes mediation and prayer somehow more accessible.  I am well aware of the effect that well-sung Taizé choruses can have on the sense of peace and stillness in a church building lit only by candles.  The thinking test has to be applied.  Does this or that music allow thought or does it banish it out of the brain?  When thought is banished and entertainment dominates during worship, we must question what is really going on.  It may even be that people are drawn to church, to come under the influence of charismatic preachers and listen to catchy entertaining music as a way of being controlled by them.  Readers of this blog will know from several of my earlier posts that I wonder at the motives of some churches and church leaders.     Because the church is an institution that does sometimes exploit and corrupt its members, we must be alert to the means by which this is done.  It may be that music of a particular kind is one such method of drawing in people to become in due course victims of an abusive Christianity.  Let us at least be always alert to this possibility.

In 2002 I was asked to give the Annual Lecture for a cult watch organisation in London called FAIR.  It was soon after my book on fundamentalist churches had come out so I was expected to speak on these.  I am reminded of that lecture after posting a response to haikusinenomine mentioning my frustration at the fact that my researches at the time did not reveal a single article about the religious development of young adults.  This was in contrast to the copious literature to cover the religious development of young children.

My concern in that lecture was to speak about the particular vulnerability of young adults, particularly those going to University, to the blandishments of Christian Unions and indeed other cultic groups.  Linking Christian Unions to cultic organisations may seem unfair but my observations suggested that the same dynamics to draw young people into these groups were at work in both cases.  It could of course be argued that the legacy of full-blown cult involvement was far more potentially serious but the same initial vulnerabilities could be observed in both cases.

As I am trying to shorten my blog posts to under a 1000 words, I shall not recite all my detailed points.  Suffice to say I borrowed the psychological thinking of Erik Erickson to describe the point of transition between late childhood and early adulthood.  He speaks about the desire of adolescents to find identity and a proper sense of self.  One of the false trails towards this sense of identity is the attraction of ‘totalism’.  For Erickson in his historical context, totalism meant attachment to Hitler Youth or the  equivalent in Stalinist Russia.  Political totalitarianism, allowing oneself to be identified with an overarching worldview,  was, in short, a substitute for the wholeness or integration that Erickson felt to be the target for the balanced mature adult.

In my lecture I suggested that attractiveness of cults and Christian Unions for young university students was because it offered them a painless method of resolving the maturity issue through embracing the ‘totalism’ offered in the all or nothing groups.    Totalism, the resolution of inner conflict by attaching oneself to a cause or ideology, offers the young person a sense that he or she has achieved that longed for identity and a sense of wholeness by attaching themselves to a cause.  The noble self-sacrificial  behaviour of the young people of Kiev comes out of the same longing.  Such idealism is not wrong, it is merely incomplete and there needs to be a gradual weaning off this totalism so that a more mature identity can be taken on.  The problem for the cults is that the dynamic and maintenance of the group depends on keeping young people at this point of immaturity for a long time.   This will involve them in maintaining their slavish devotion to leaders and the cause far longer than is healthy or desirable.

When I reflected on this Ericksonian interpretation of Christian Unions and cults at university at the end of the lecture, I concluded that for most people who passed through it, the damage was limited.  One great loss for Christian Union university students is in many cases a failure to engage with the wider social opportunities of the university, the exposure to a myriad of ideas and people.  By the age of 30 the vast majority of ex-students have moved on to embrace their adult identity, the process having been delayed.  For a few, the damage is permanent.  They have internalised a fear of people and institutions so that they can only live in ghetto-like environments and these permanently restrict their horizons.

Research on these issues is almost non-existent and so one has to rely on anecdote and impression.  One piece of ad-hoc research has come to my attention which does not merit inclusion in any learned article, but remains interesting in spite of that.  An individual noted the names of Christian Union officials over a number of years at Cambridge University.  He then checked up a few years later and found that not one of these people was still in any way involved in a Christian body.  They had apparently grown above and beyond the enthusiasms of their late teens and no branch of the Christian faith now attracted them. It would have been good if these same individuals could have been interviewed but once again there seems little appetite for this kind of research.

Writing this blog has brought home to me how little interest there is in the ‘corruption’ of young impressionable people in their university years.  In July I shall be attending a conference in the States on cultic studies.  In among the lecturers, there will be a tiny presence of Church based people who are concerned that cultic issues are a problem in the church as well.  I shall of course be reporting about this conference in due time, but meanwhile I continue to express the thought that the Church has a big problem in not owning up to cultic behaviour in and around its life and work.

I have been pondering on the question of why individuals believe certain things in the Bible as true when they defy  rationality and common sense.  Or perhaps I should put it another way – that they feel they have to believe in such things as the great fish of Jonah or accept the tale of the Tower of Babel as explaining the origin of language diversity.  I do not, in fact, have a problem in recognising that ordinary people who belong to large churches, which have these ideas as part of their belief systems, will also believe them.  They believe them because it is an act of obedience and loyalty to their leaders whom they trust.  They want to follow them because they believe them reliable guides in finding their way to God. So the decision they have made is not necessarily anything to do with the Bible; it is rather to follow a preacher or teacher who has touched them with persuasive rhetoric. They do not feel it necessary to agonise about this belief system because it is just the way it is and part of belonging to a particular church.  Trust overcomes puzzlement or the temptation to doubt.

Those of us who do not belong to such authoritarian systems of belief and practice may find this kind of acquiescence strange and far from the way that we may think about religious faith.  We might rightly question whether this trust in leaders to do the thinking on behalf of others is an appropriate or even valid way of practising the Christian faith.  But whether or not it is right, we still have to ask ourselves how the ability to believe extremely difficult things works out for those leaders who have been to college and studied the Bible at depth.  How do people who know that there are two accounts of creation and two accounts of the Noah story in the early chapters of Genesis manage?  It is, we might think, one thing to harmonise these accounts by using a conservative commentary.  It is however quite another thing to study the passages at depth in the original Hebrew and not feel a tug of acute dissonance.

My readers may well have sat at the feet of prominent fundamentalist preachers and wonder, like me, how they are able to sustain a consistent conservative interpretation over a lifetime.  When I was an undergraduate, Dr Jim Packer was a regular preacher at Christian Union meetings.  I would sometimes go to listen, fascinated by his rhetoric combined with his unwillingness to concede a single point to those who disagreed with him on a matter of Bible interpretation.  I challenged a member of the Christian Union on this complete certainty.  I asked whether Jim Packer would ever concede even one critical point in Bible interpretation put forward by someone involved in so-called’ higher criticism.  No, I was told, the conservative interpretation is always right.

I have asked myself over the years whether a refusal to concede a single point in Bible understanding did not create some kind of inner tension or stress.  I came across some words of Oliver Cromwell who said (I quote from memory) ‘I beseech you in the bowels of Christ to consider whether you may be mistaken’.  The leaders of conservative interpretation seemed to have no doubts whatsoever.

About 15 years ago I did come across a book which describes the inner tension of an individual who does his conservative thinking and teaching against the background of constant challenge and even ridicule.  The book called The Making and Unmaking of an Evangelical Mind: The case of Edward Carnell  by Rudolph Nelson is a description of the devastating dissonance inside a conservative scholar.  No one else has written on the topic of what goes on inside the psyche of a conservative teacher who faces professional ridicule and constant challenge for teaching and writing ideas which go against the mainstream of Biblical scholarship and of society.  Carnell born in 1917 was one of the handful of scholars who emerged in the 40s and 50s who wished to place fundamentalist doctrine and Biblical interpretation at the centre of theological discussion and give the revived evangelical movement some intellectual respectability.  He wanted to do this by studying at depth both in conservative colleges as well as at Harvard Divinity School.  Harvard was in no sense a natural home for a young fundamentalist theologian but there was the sense that unless you did face up to the ‘Beast’ of critical scholarship, you could never challenge it.

Carnell entered Harvard in 1944 for his doctorate studies. Harvard was to be generous to this bright dedicated student.  The institution cared nothing for the belief systems of its students as long as the work submitted fulfilled the rules of intellectual rigour and detail.  His doctorate studies concerned the theology of Reinhold Niebuhr and these focussed on the area of philosophy rather than biblical studies.  He then in 1948 accepted a teaching post in the newly founded Fuller seminary.  For the next 11 years, first as Lecturer and then as President of Fuller, Carnell continued his task of combining rigorous scholarship with fundamentalist beliefs.  The dissonance between these two was not easy to maintain, and his biographer speaks of the enormous personal cost in holding these two sides, the philosopher and the conservative theologian, together.  As President of a notable conservative institution with a reputation for learning, he was expected to participate in many of the issues and debates of the day.  It is not hard to understand his breakdown in 1959 as a failure to sustain a structure of belief which allows no questions to be considered by someone with a lively trained mind.    Perhaps Carnell’s predicament shows that a refusal to engage with questions is impossible. In the last resort something had to give and it was his mental health.

Carnell’s death in 1967 from an overdose of sleeping pills was either an accident or suicide.  There was no definite verdict on the matter but the biographer shows him to have been a broken man.  As a member of the theological elite in the States he was always under scrutiny from the academic fraternity for putting conservative theological ideas before the demands of scholarship.  At the same time there were vicious conservative groupings always ready to try and catch him out when he strayed from the dictates of strict conservative teaching.  The place he occupied was clearly an impossible one, not dissimilar to that of our own Archbishop of Canterbury.  Everyone wants to hear statements that coincide with their own beliefs.  They fail to understand that an individual needs to integrate a large number of positions within themselves.  Some will come from personal belief and others from  institutional loyalties.

The word ‘dissonance’ is one that sums up the life of Edward Carnell and no doubt it also affects many of those who use their intellectual gifts to hold to the idea that the conservative narrative is the only correct one to sum up the Christian faith.  Although the inner mental workings and motives of these individuals is not open to us, we have to be grateful for this biography which gives some account of a single individual who lived with this dilemma.  Edward Carnell is perhaps a prophet for our time.  Conservative beliefs about the Bible and an intellectual Western education will almost inevitably create dissonance and inner disharmony.  The Christian leaders who live with this dissonance need to be challenged.  Their ability to persuade large numbers of others to believe the same things who do not have their advantages of education and knowledge is a huge responsibility.  It also means that they have created something, which because of its inner contradictions, may well fail.  Chris has described the sense of betrayal when he found that the edifice of ‘Bible truth’ had feet of clay.  Perhaps Edward Carnell knew that his failure as well as inability to teach with total integrity meant that he had let his students down.  In recognising this his life ended in despair.