Like many of us, I take in the news and feel it dragging me into a pit of doom. The hits have come one after another; unforgiving extremist politics, me-first economics, mass extinctions; Trump; Johnson; melting ice sheets; refugee crises; austerity… and now, Coronavirus. It all feels like a vortex dragging us downwards and leaving behind a pervasive sense of fear and confusion. This in itself is dangerous as fear can be corosive. Where will this all end?

What if, along with all the bad, this might yet be a passage towards positive transformation?

The grand correction

This song came to mind, with its dark humour and selfishness (derailed in the last verse by something more outward looking)

But perhaps we are seeing the start of a correction in western civilisation?

We have said it before- the song was written in response to the stock market crash, which seems to have resulted in business as usual for those who continued to get richer and austerity for those with very little.

Likewise, the looming fears around climate change have seemed to paralyse governments, rather than vitalise them. We all know instinctively that we need to live more simply, consume less, change our additction to long haul flights and dirty energy use, but instead we find ourselves making tokenistic gestures – expensive eco-friendly cleaning products and a few less plastic bags – whilst changing nothing that really matters, because what difference does it really make if we change but no-one else does, right?

But then came coronavirus.

We still wait to see what the deadly implications of COVID-19 will turn out to be, but it has already done something remarkable; it has led to mass behaviour change. Our airports are empty. Our national football obsession has been set aside. People are allowing themselves to work towards a goal that is bigger than the individual- even if that goal is ultimately driven by individual self preservation.

One short term result is that our air is cleaner. (Look at the impact in China of the lockdown.)

Perhaps such changes will be short-lived, but then again, we know that we can do it now. Corrections to mass behaviour at economic and ecological levels are possible.

Shock doctrine

In 2007, Canadian author wrote this book, in which she laid out the impact of economic shocks had become the means by which power was meditated, often in an opportunistic and manipulative way by governments and power brokers.

Here is the author talking about this stuff in more detail;

What Klein has highlighted is the way that ‘shocks’ create fear, and that fear then creates opportunities for venture capitalists- using crisis to create policies that take power away from populations and put it increasingly into corporate hands.

However- and this is where the hope comes from – coronavirus feels like a different kind of shock. It’s effect is being felt by rich and poor alike. In fact, rich whitemen in the fifties and sixties, at the height of their earning capacity and personal power, might be the most vulnerable of all. It feels more like the kind of shock of total war.

It is for us all to be aware of Klein’s warnings about shock doctrines, but remember that out of great crisis emerged the unity of the Blitz and the emergence of the NHS in the UK and the development of a welfare state.

To reframe the words of Milton Freidman; “Only a crisis, real or percieved, allows the possibility of real change’.

Truth

Coronavirus has arrived a time when public trust in both politicians and the media is perhaps at an all time low. Both in the UK we have elected known and proven liars. It no longer matters that they lie because we expect them to. The manipulation of truth for political/financial gain has been normalised.

But look at what is happening to Trump at the moment in the US. He has tried to lie and bluster his way through the crisis, but the virus may yet show him to be the self-serving bafoon that he has always been.

In the face of a global pandemic, truth matters again. Not truth of the nuanced, compare-and-contrast kind. Neither of the ‘Oooo this is interesting’ clickbait conspiracy theory kind.

We have to look again towards scientific, objective truth, because what else will give us the tools we need to manage our responses to a virus that cares nothing for political creed, religion or skin colour?

Health systems

We have become used to negative reporting about our NHS but it is possible that this might yet prove to be it’s finest hour. Contrast the patchy and sometimes entirely absent health care available in the richest country in the world, the US, where access to medical help is entirely dependent on your level of wealth.

More than individual medical treatment, perhaps Coronavirus also highlights the fact that the health of a nation is often about prevention and public health initiatives. It is about good housing, nutrution and sanitary systems. It is about benfits and social care supports. Perhaps rich Americans (and others) will become infected becuase poor Americans (and others) had access to such inadequate health and social care. How might this shift the debate on the ‘morality’ of ‘something for nothing’ public health care? Can they really continue to rely on health care systems driven primarily by private profit?

Here in the UK we face different questions about the investment we make in our own systems after ten years of austerity. This is not just about Boris’s fabled 40 new hospitals, but also about social care and how we support general health and wellbeing. The magic money tree has been found after all, and perhaps it might have fruit yet for the picking.

(There is a much wider discussion to be had here about the nature of economic systems and how we borrow to invest in order to promote the common good, but here is not the place for it. If you are interested in reading more about this, go to the New Economics Foundation pages, here.)

Politics of unity, not polarity

We have locked ourselves into echo chambers where we often only hear one side of a nuanced story. Good/bad black/white polarities never work in the long run. All human activity has to be subject to compromise and political democracy does not work without it. This is perhaps the single most important thing to learn from the Brexit mess.

Trump is trying to apply the blame game to the fight against Coronavirus. It is a ‘foreign’ virus. Close the borders. Build a wall. It is not working as the ‘numbers’ make a mockery of him. Meanwhile the adults in the room have to start talking to one another.

In the UK, we have largely avoided any show of political division of the response to the virus. Perhaps this will yet come- perhaps it might NEED to come, but it feels as if people are coming together, not being forced apart.

North/South

It is hard to escape the fact that in large parts of the world, even the worst case scenario for Coronavirus (3 per cent death rate of those infected) would be dwarfed by much greater health and social care problems. Remember that people are still dying of starvation and diseases caused directly by malnutrition and poverty. Then there are the other outbreaks in Africa; Ebola, Measles, Lassa fever.

Are these deaths less important? Given that the COVID-19 is being imported into Africa from the West (eg new cases spread from Italy) rather than the old traditional fears of the dark heart of Africa giving us AIDS and Ebola?

Perhaps the blatant inequality might give us pause for thought…

Death

You might wonder at my attitude to death, given the above. Perhaps you might think I am downplaying the seriousness of Coronavirus.

But I have elderly relatives, and a sister whose immune system puts her in a high risk group. I am a man in my mid fifties so perhaps I too might be a victim. It is confronting, concerning and worrying on many levels. I don’t mean to pretend otherwise.

But I do feel that our attitude to death, in the cold light of post-virus panic, might have to change. We live as if death is another country that we are never likely to visit. We regard our health systems as insurance policies against death, as if it is our individual right to live for ever. But we all die. This may seem a shocking statement, which in itself tells a story.

Let not the fear of death rob us of the opportunity to live a good life.

Through a number of circumstances, choices and happenchances, both my kids have ended up living on boats. It sounds a romantic thing- they love being close to open sea and all the possibilities of adventure.

The realities of this life are made very real when the winter storms roll in. The power and viciousness of gales hitting a small fiberglass box can be scary indeed.

Aside from all the usual parental worries for the safety of our children, there lingers with me a feeling that their choice of shelter, positive though they may be, are also pushed by expediency. Their generation has been effectively priced out of the housing market by the soaring costs of home ownership and high rents.

It is the civilisation we made.

.

When it’s wild outside, I love

The feeling you get, when

You sit in warmth, watching the

Windows blink back rain, flung

Like black pebbles

.

When it’s cold outside, I find

A fold in the sofa, and

Insulate against the wild north winds

Under the soft folds

Of a good book

.

When it is cruel outside, I sometimes

Take fire for granted, as if

Civilisation belongs to me by right

As if these walls, now strong, will

 Stand up tall forever

Over at Seatree, we have had some more copies of Chris’s books printed for direct sales. This meant another print run, and as ever, we got a couple of proofs printed to check before the larger run… all of which means that we have proof copies of ‘Listing’ and ‘Where the streams come from’ up for grabs. FOR FREE! We will even pay postage.

(One book has a couple of typos, but if you are anything like Chris, you will never notice them!)

To enter our little free draw, all you have to do is to visit our facebook page and post a comment in the giveaway post. Perhaps tell us your favourite poem (even if it is not one of Chris’s!) or even post a few lines of your own?

(If you are not on FB, drop us a line and we will enter you anyway!)

We’ll feed your name into our magic randomiser, then contact the winners directly.

Meanwhile, here is a newish poem, as yet unpublished, to whet your poetic whistles;

…

Bookshop

Written in ‘Bookpoint, for ‘National poetry day’ 2018

.

So many books

Every spine like undrunk wine

Every page contagious

For words weigh nothing here

They are floating free

while I sup tea.

.

Perhaps two or three might land on me-  

Like birds – or spores – or seeds,

For I am the soil in winter.

.

High on a shelf

sits poor Gandalf.

Atticus Finch is caught in a clinch

with Molly Bloom.

Tom Sawyer hides poor Jim

In the bottom drawer.

Moriarty invites Jack Kerouac

to party out back.

Catherine Earnshaw

roams the moor no more

She drinks tea with me

In  Bookpoint

We live in a very beautiful place. Familiarity breeds a certain level of complacency, but I only have to leave our little corner for a few days and I find myself missing it. Specifically, I miss the quiet shelter of the oak trees, through we glimpse the water in summer but whose branches become frames for silver light as soon as autumn fades.

Little moments hit me like blessings. The red squirrels that dance along the finest tracery. The mixed blessing of deer munching in the bushes. The stars who have no competition. These blessings seem totally undeserved. Even allowing for the fact that reality is always so much more nuanced than a view from distance, we seem to be living out a kind of middle-class fantasy that is simply unavailable and unatainable to most. How did we end up here?

• 

I suppose part of the answer is that we decided that we wanted to live more simply, with less impact on the planet, and with more connection to the earth, which is why I find videos like this so inspiring;

Since we moved here three years ago, we have done very little to the inside of the house (although this might be about to change) but we have done lots to the outside;

New chicken run

• 

Poly tunnels x2

dammed a stream to make a water cress pond.

We have also cleared massive amounts of buddlea and huge overgrown Leylandii hedges, and have planted about 20 fruit trees, 5 oak trees and 50 silver birch trees.

I have built some outdoor raised beds (the climate is so wet here that we need to improve drainage) but we need more of these, and they need a fence to keep the deer away from them.

What really interests me is how we can use a small (ish) parcel of land to produce significant amounts of food. Part of this is about recognising what is already there. Some of this is obvious, like the wild garlic.

We have also tapped birch trees for sap, used many flowers and plants in salads and picked berries and crab apples.

The next step is to start introducing more edible plants into our forest garden. I tried to plant Wild Mustard, but this does not seem to have survived, and the tea plants are looking rather ropey (more eperimenting to be done with different plants here.)

I have no confidence in my mushroom and funghi collecting skills, but have decided to sow my own spores so I can be sure what I am getting- so we have some oyster mushroom spores for next season.

We have a long way to go, but watching videos like the one above makes me think that what we are aiming for is entirely possible.

Two things occur to me as I write this.

1.We reap not only what we sow, but also much that has been given to us by grace.

2. We live the life we decide to live, even if by default.

In the spring. In partnership with Wild at Art, I am leading a group of people on a poetry retreat. You can read more about it here.

This retreat will use a familliar format to ones that I have led before. To spend time in the wild beauty of an uninhabited deserted island in spring is a truly magnificent experience, but retreats are much more than tourism. They are about delberately going deeper, beyond the surface of things. If there is a language for this kind of journey, it is poetry.

They say that everything that ever was

Is with us still  and that we are all

Connected

Our DNA, or so they say,

Contains some manta ray

Along with pterodactyl

Every leaf and every tree

Grows in you and grows in me

Every fish and every bird

Listens close to our every word

For everything belongs to everything

And we are all

Connected

It is my intention to read poetry together and to encourage one another to write. We will have some activities ready that may help, but the island is our main tutor.

This retreat will of course follow a long tradition of pilgrimmage to these islands. It will remember some of our Celtic ancestors, and the journeys they made.

By the way, Ute Amann-Seidel (who set up and runs Wild at Art) was on radio Scotland last week, talking about her other project, Fire and Rain, which grew out of her loss and bereavement. You can find out more about this by following this link.

Dear friends, close and far, may peace be with you. May the world we live in be shaped by kindness, despite all the voices and forces to the contrary. May you know the warmth of love.

Peace be with us

.

In the quiet space between snowflakes

We listen to sad songs, and

Feel the prickle of tears, pushed

By beautiful broken things

Less than half-perceived

But never forgotten

.

In the warm space you made for me

I hide, guilty for those we left outside

Wishing our table was bigger

That every mouth was filled

Every refugee was home

Like we are. Hoping that

.

In the dark space between all those twinkling lights

Peace is waiting

Like scented water

Fingered by frost and ready to fall –

Ready to anoint our dirty old ground

Like Emmanuel

Chasm

Cliff offers

Scant comfort

A place for claws only

Ledge after ledge looking down.

Below, birds churn and turn in space

That will surely swallow me whole.

Should I climb?

Or should I

let go?

Trusting

The heave

Of saline water

Straining against rock

Will reach up for me

With deep green

kindness

Last Sunday was our anniversary. 29 years ago, I married a rather wonderful person. I did not know just how wonderful she was back then – my own woundedness made me myopic in that regard – but the time in between has left me in absoutely no doubt.

As evidence of this, she was quite happy to let me go and play cricket on our anniversary- choosing to travel up to Balmoral Castle (yes, THAT one, home of the queen, who was in residence. We saw her twice, but she was busy so did not linger, not even for cricket.)

In the light of all this, I think I must now confess. I forgot about our anniversary, resulting in the terrible message that cricket is more important than she.

Before you quite rightfully arrange for my incarceration, or worse, I would say that I had ordered her a present, but had just got confused over dates- a combination of dyslexia and being self employed, both of which can detatch me from the world… but not from Michaela.

We had an adventure together, driving back over the high hills in the gathering dark with less fuel in the tank than we were comfortable with. I could choose no better companion.

A bruised reed will he not break, and a dimly burning wick will he not quench: he will bring forth justice in truth

Isiaiah 42:3

Open your FB feed. Finger your way up and down Twitter. Open any newspaper. What will you see? I guarantee you that bookending all the cat videos and other people’s holiday making the dominant message you will encounter will be this one;

CRISIS.

We will be titillated by a sense of threat and almost-panic, which will leave us nursing a constant, debilitating, border-line anxiety.

I know this because I play that game too. I contrbute to it. I share posts railing against climate change denial and the bloody awful Univeral Credit system in the UK. I do this because what else can I do but piss into the digital wind? At least raising the issues might do some good, right?

Or perhaps not. After all, these posts almost certainly only reach people who already agree with them. They achieve nothing, change nothing. All they do is stoke the sense of crisis and anxiety.

Perhaps it might be even worse and that this anxiety is debilitating and undermining our ability to actually change anything. After all, there is something about how we consume our social media that then consumes us, rendering us impotent and useless as a force for change. The end result is a feed back loop that traps us, nullifying any energy that might be left for actual activism.

Don’t get me wrong, there are times when we need to declare an emergency, in order to stimulate an emergency response. Real change often requires a crisis to pitch us into action. But when this crisis is framed in a way to make meaningful indiviual response seem impossible, it becomes a problem.

What can we do about it? I think it is time that even an old cynic like me has to start looking for stories of change that can inspre and unite local response. These are the stories that need to clog our FB feed- not just the virtue signalling ‘aren’t I cool’ thing, but in terms of celebrating the things done by others.

There also seems to me to be an impotant mind-shift in challenging what philospher Timothy Morton called Hyperobjects- terms that might represent something real, but are no longer useful terms because they are too big to get into our heads; black holes, the internet and of course global warming. Hyperobjects overwhelm us and render us powerless before them, like the approach of juggernauts. We have to find ways to break down hyperobjects so they become meaningful again.

We have to find ways back to hope.

It is a small thing, but this is one of the reasons I read and write poetry, so here goes again;

We are not helpless here
Thundering juggernauts will shudder to a halt
Inches from our upraised hands
We have made a stand

We are not victims here
Each injustice is remembered, not to avenge
But as the tender wounds of our becoming
Back when we made a stand

We are not broken here
Our bodies embrace their beautiful imperfections
And here, in our many shapes and colours
We make our stand

We are not defeated here
There is much to do but we are many, and
Whole worlds are reshaped by loving
So right here, we will stand

This is the fourth in a series of blog pieces describing the place to which my faith journey has taken me. Out of these scattered thoughts, I am constructing a new creed, or rather I should say WE are constructing a new creed because these are not original thoughts. They arise from discussions, books, doubts, hopes and a profound feeling of HOPE for the emergence of a new kind of Christianity.

For each of these posts, I will try to follow the same format;

An introduction.

A look at the old paradigm.

A look at the new.

Finally, a ‘statement of faith’

There is a long tradition of apologetics in Western theology, which is the religious discipline of defending religious doctrines through systematic argumentation and discourse- as if it might be possible to cancel out any doubt or heresy by a convincing debate. That is not my point here. I have no interest in defending one narrow definition of faith because I think that this might miss the point of faith entirely. Let me say more.

What if the point of the faith that grew amongst those who called themselves followers of Jesus was NEVER about the defintion and codification of correct belief?

What if the point of faith was only ever the degree to which it set us free to live lives of love and service?

What if the depth of our spirituality is measured not in terms of the clarity and depth of our personal knowledge and enlightenment (despite all of the lovely ego rewards that would surely bring) but rather by the way that spirituality works out in our actions.

To put it another way, love is verb, describing an action. It is not an abstract concept that can be detatched from the messy business of shared humanity. Love has relevance for everything we do or say, or it has no relevance at all.

Or I could put it this way; Christian faith, divorced from active, engaged, sacrificial love has almost certainly lost it’s way.

I have lost my way.

Moralistic, therapeutic, deism.

This is the term coined by Kenda Creasy Dean in a new book describing research into American Christian teenagers.

Defined as follows-

…a watered-down faith that portrays God as a “divine therapist” whose chief goal is to boost people’s self-esteem.

It is religion reduced to ‘feeling good’ and ‘personal success’; faith that fits neatly into a lifestyle that values most the attainment of a life full of ‘me’ experiences, ‘me’ relationships. God is employed as a talisman, or a life coach for our attainment and to develop our consuming power. Casey suggests that it is this kind of faith that American teenagers are learning from church and from the Christian families that they grow up in.

Does it sound familliar? If we look below the surface of our own experience of Christianity in the UK, might an impartial observer not draw similar conclusions? But then this too is incomplete. There are many examples of people whose faith has driven them to acts of radical engagement; people who have placed themselves alongside the most needy, or made them seek careers of service.

Nevertheless, it is a constant matter of amazement to me that a religion that grew from followers of the poverty stricken prophet who gave the Sermon on the Mount could co-exist so comfortably with imperialism and capitalism- not just in the sense of religion turning a blind eye, but rather in providing the very philospohical and spiritual underpinnings for both. It is this that seems incredible. How ever did it come to this? It is as if Christianity has be co-opted to act as justification for a thousand acts of conquest and consumption; even genocides.

Take slavery as a case in point, and remember how the words of the Bible were used to justify the fact that black slaves working in cotton fields or sugar plantations were doing so because of the will of God. Author Jonathan Wilson-Hartgrove suggests that this tradition remains strong within American Evangelical Christianity. In his book Reconstructing the Gospel: Finding Freedom from Slaveholder Religion, he describes it like this;

“After the South lost the Civil War, slavery was abolished, but slaveholder religion never went away,” he says. “It never repented. And it is with us still.”

In another article about his book Wilson-Hartgrove said this;

…another pattern of slaveholder religion is to separate personal faith from political engagement. If you’re not going to fight for white hegemony, slaveholder religion would like you to stay focused on personal piety and compassion ministries — to not be “too political.” So we also have to face the silence of white moderates as a vestige of slaveholder religion. It’s not just the Trump defenders who got us here. It’s also all the good Christian people who did nothing when a man who was endorsed by the KKK became a candidate for president.

To return to the question asked at the head of this piece, what is faith for? Despite the important cricitsms above, in my experience growing up in charismatic and evangelical protestantism, the point of our religion was clear. It was to save souls from eternal damnation in hell.All other activities were then measured according to the degree to which they facilliatated this goal.

What happened to us when we had been saved (although I always had trouble believing that I actually was) was never well defined in this evengelical mono-focus. Of course, we knew that we had to save others, but understanding what living a good Christian life looked like was more problematic. What were we to atually do with ourselves?

The world was essentially divided in two- the ‘saved’ and the ‘unsaved’. Salvation was so important that we were taught to be deeply suspicious of eerything from ‘the world’, which had been given over to Satan. This included art, music, science and partiularly other religions which were all deceptions of the devil. Service to the poor and needy was all well and good but unless it resulted in saved souls, it was a distraction.

What was left for Christians to do (when they hd been saved) was something called ‘worship’. We were to tell God how great he is, repeatedly, mostly in the key of G. I got very good at it, spending most of my spare time playing worship music. What else was a good Christian to do? Along with the rest of our faith, our worship reinforced our seperate-ness. It was an exclusive thing that took place in church buildings. We might have talked about seeing God in sunsets and rainbows, but we talked about it in church. Faith was validated and lived out through the public act of worship, and the correct study of the Word of God which was the climactic event of every gatheirng.

It was a faith that often over-employed its activist followers – to the point of absolute burn-out and beyond – in the support of the institution. I have heard it described as an elaborate wedding ceremony in which the same couple get married at the same time each and every Sunday. We did this because we thought it was a good thing to do. WE thought it served God. We thought it was the only way to live out our Chrsitian lives, short of going off into ‘the mission field’, which was only for a hallowed few.

Perhaps some of you will think this harsh. Perhaps you are right. Churches up and down the land are running food banks, night shelters, AA meetings, debt counselling, mother and toddler groups, even inter-faith dialogue meetings.

Things are never that simple; there is not good and bad, rather there are varying degrees of both/and. God was always willing to work with us in our incompleteness and imperfection- whilst drawing us forward into new encounter. I can testify to my personal similtaneous experience of both.

But Jesus never told us to worship him, he told us to FOLLOW him

Think about that for a moment. Can it be true?

As Richard Rohr puts it;

“Christians have preferred to hear something Jesus never said: ‘Worship me.’ Worship of Jesus is rather harmless and risk-free; following Jesus changes everything” (see the full context of the quote here)

The God Jesus incarnates and embodies is not a distant God that must be placated. Jesus’ God is not sitting on some throne demanding worship and throwing down thunderbolts like Zeus. Jesus never said, “Worship me”; he said, “Follow me.” He asks us to imitate him in his own journey of full incarnation. To do so, he gives us the two great commandments: 1) Love God with your whole heart, soul, mind, and strength and 2) Love your neighbor as yourself (Mark 12:28-31, Luke 10:25-28). In the parable of the Good Samaritan, Jesus shows us that our “neighbor” even includes our “enemy” (Luke 10:29-37).

So how do we love God? Most of us seem to have concluded we love God by attending church services. For some reason, we thought that made God happy. I’m not sure why. That idea probably has more to do with clergy job security! Jesus never talked about attending services, although church can be a good container to start with, and we do tend to become like the folks we hang out with. The prophets often portray God’s disdain for self-serving church services. “The sanctuary, the sanctuary, the sanctuary” is all we care about, Jeremiah shouts (7:4). “I hold my nose at your incense. What I want you to do is love the widow and the orphan,” say both Isaiah and Amos (Isaiah 1:11-17, Amos 5:21-24), as do Jeremiah, Hosea, Joel, Micah, and Zechariah in different ways. The prophetic message is absolutely clear, yet we went right back to loving church services instead of Reality. I believe our inability to recognize and love God in what is right in front of us has made us separate religion from our actual lives. There is Sunday morning, and then there is real life.

The only way I know how to teach anyone to love God, and how I myself can love God, is to love what God loves, which is everything and everyone, including you and including me! “We love because God first loved us” (1 John 4:19). “If we love one another, God remains in us, and [God’s] love is brought to perfection in us” (1 John 4:12). Then we love with an infinite love that can always flow through us. We then are able to love things in their “thisness” as John Duns Scotus says—for themselves and in themselves—and not for what they do for us. (This from here.)

What I (and I think Richard Rohr) am proposing is not that we ‘set worship at war with works’ rather that we do the absolute opposite. We make them the same. They always were the same anyway We just forgot. Faith without action is… utterly pointless.

We forgot that the point of faith was never about our need for personal validation and security. It is not even about inspiring our our own moral correctness. It was certainly never about empire or the conquest of other countries for private profit.

What about all the saving of souls? Those of us brought up in the evangelical tradition will find it almost impossible to concieve of a Christian faith devorced from what we would regard as ‘the Great Commission’. It is our job to convert the world, right?

Or is it? This is something else that many of us have found our thinking undergoing a remarkable transition on. The Great Commission from the end of Matthew’s gospel says absolutely nothing about saving souls from hell. This is what it actually says;

God authorized and commanded me to commission you: Go out and train everyone you meet, far and near, in this way of life, marking them by baptism in the threefold name: Father, Son, and Holy Spirit. Then instruct them in the practice of all I have commanded you. I’ll be with you as you do this, day after day after day, right up to the end of the age.

(The Message)

Who is Jesus talking to here? Certainly to his disciples, probably extendable to us. He was telling them/us that what he had shown them and taught them was the way forward. He had set them free from narrow religion and reminded them that there is a better way, characterised by grace and love. He had planted hope in the gutter and showed us that our focus should always be on the poorest and most needy. He radically included the outsiders and those whose his own society excluded and hopes we will do the sae.

Jesus called this new way of living out life ‘The New Kingdom’. (Yes, the idea of a New Kingdom had other implications too, but we’ll get to these later.) The point of the Great ommission was to send out agents of the new kingdom, not to make converts to a religion called ‘Christianity’. This distinction may seem subtle, but it it not.

My point here is to ask again about this saving-souls-through-getting-them-to-say-the sinners-prayer stuff that many of us grew up with – what if this was a gross distortion of the message of Jesus? What if salvation is here-and-now thing, not just something reserved for the hereafter?

What if salvation is a intended as a kind of reconnection and restoration of the whole world, not just the chosen few?

I would go further still. What if many of the agents of this new kingdom are not ‘Christians’ at all? What if Christ ‘...plays in ten thousand places, lovely in limbs and lovely in eyes not his‘ as the magnificent Hopkins poem would have it?

What if some of those eyes and limbs are attached to people of other faiths, or none? I am afraid I no longer doubt this. Quite simply nothing else makes sense. Wherever love and grace are, there is God because S/he is the source of all love and grace.

What if Christ is another name for everything, so is in fact the world we are sent to love? Surely then it is our job to recognise him and join him there. It is not difficult to imagine that the Living God would be the breath in all living things and the electric spark that holds every atom in tension. It might be even more special than that though because this is where science and faith become one. What if that force that is the breath of all things and the spark that holds atoms in tension and the energy that sent the galaxies expanding outwards in to unimaginable vastness could actually be called by another name?

I think that name is love.

I believe that Christianity, if it is to be a religion at all, must be one that sends out, rather than only gathers in. It must be the place where agents of the kingdom of the living God are inspired, enabled and commissioned. These agents have a mission that arises from the very stones and soil on which we stand; they are called to find ever more creative ways to love the world. They might do this through missions of peace and justice, or missions of healing and restoration of relationship Because Christ is another name for everything, the mission might also call us to the ends of the earth, to every last species of animal, tree or spider.