First day of lent…

In the unfolding year, it always seems surprisingly early, like snowdrops…

Our kitchen reeks of pancakes after last night- I think I must have cooked about 100, for family, friends and house group in order to mark the beginning of a time when we need to get serious, intentional and reflective as we move towards Easter. For some this is marked by doing without- fasting from a food, or an activity. For others, we mark this time by doing something extra- committing ourselves to some regular meditation or act of service for example. Marking these yearly rhythms is increasingly important to me, not least because of the influence of a friend.

Over the last few days we have had an old friend staying with us, Maggy Cooper, who is a retreat leader at St Beuno’s Abbey, a Jesuit spiritual centre in North Wales made famous by the BBC programme ‘The Big Silence‘. Some of it has found it’s way onto you tube if you missed it- and it really is worth watching for anyone who is at all interested in the power of ancient traditions (I have blogged about it previously here.)

When we meet with old friends, we find ourselves looking back over our shared journeys. All those years where we have been challenged, encouraged, and laughed together. Also all those more subtle ways in which we influenced one another- the convergence of ideas and opinions, and ideas that, once shared, take on a deeper significance in our lives.

Maggy is one of those people for us, and it was great to see her again…

Kaynes and Hayek, why their ideas still matter…

In order to look for new ideas of how to organise our economy, we have to understand the old ones. Never was this more important.

In the 1920’s and 30’s, two protagonists argued polarised opposite views in the midst of their own economic crisis. One (Friedrich Hayek) insisted that the free market would right itself, and that the job of government was to get out of the way, to reduce its spending and the proportion of the public purse that interfered with the self correcting forces of free market economics.

John Maynard Keynes fundamentally disagreed. He said it was the job of government to govern, and the primary way that they should do this was by managing the economy. He was concerned with the human consequences of boom and bust economics – mass unemployment, poverty.

These two polar opposite positions have been fought over ever since. One libertarian, one interventionist. One arguing for centralised control, the other wanting no control at all. Evidence for the failure of both positions exists.

The free market brought us vulture capitalism, Thatcherism and the current crisis. It became the mantra of the International Monetary Fund, and the basis on which it manipulated whole nations. Centalised managed economies did not do well in the former communist countries. And we in the UK remember the strikes and power cuts of the 1970’s.

However it is also possible to point to the stable, eventually prosperous and well managed period after the second world war when Keynes ruled the world, or the eventual triumph of the Free Market, until this current crisis of course.

The question remains as to how this argument will play out in our current context. It seems that the current political instinct is towards Hayek, whilst having to acknowledge that when the free market is really free, then the unbridled greed it releases is potentially destructive to us all.

There is a really good clip on the Guardian website, here.

Events and stuff up and coming at Sgath an Tighe…

Forgive the commercial, but I thought it might be worth mentioning some of the things that we have been developing around our lovely old house…

Sgath an Tighe is a lovely Victorian house with stunning views out over the Clyde estuary. It is used as a base for a number of different activities, including a working pottery, a place of spiritual retreat (including wilderness retreats) and craft workshops. We can also arrange guided mountain bike tours, individually led outdoor activities and life-coaching (via our friend Nick,) or maybe you would just like to rest and enjoy the tranquillity of the house, and this beautiful area.

There are shops and restaurants locally, and the town of Dunoon is within easy reach. Take a steamer cruise and explore the unspoilt hills and lochs of the Cowal Peninsula. Outdoor activities are on offer in the area with sailing, kayaking, sea fishing, quad bikes, clay shooting and more. Located at the edge of Loch Lomond National Park, the area is ideal for walkers and cyclists and boasts magnificent scenery.

Attached to the house is a delightful cottage. On the ground floor it has a living room, kitchen and a bathroom with shower. Upstairs there are two bedrooms: one light and spacious double, and one twin room with sea views. There is an open fire in the living room, (initial fuel included, further logs available), gas central heating (£25pw Oct-Apr), electricity and bed linen included, freeview TV, DVD player, CD player, and the kitchen is equipped with a cooker, microwave, washing machine and freezer. Wi-fi The cottage leads onto a shared, enclosed lawned garden with a sitting-out area and furniture, vegetable gardens and free-range chickens. Parking is available, and a cycle store. Guests are greeted with a welcome tray. No smoking.

Prices range from £263 to £558.

Website: www.sgathantighe.co.uk

Email: michaela.goan@fsmail.net

There it is!

Over the next few months, the plan is also to develop part of the house for bed and breakfast, which will then allow us to have more space available for planned retreats, which is what we are both passionate about.

So if you are looking for a holiday up amongst the mountains and lochs, then get in touch!

 

Start it all over again…

It is my birthday today! Thank you dear friends for your cards, messages and presents.

Not so long ago around this time I was in hospital recovering from nearly drowning. So each new year is one of added blessing.

Today though my mind is on my lovely daughter, in the middle of preliminary exams for her highers. It is a rollercoaster of fear, hope, defeat, optimism, confidence, hopelessness. Today she was given a bad result, and also struggled through a maths exam.

So today I offer her the words of a song from a Heidi Talbot album that Michaela gave me-

I’m the sea that surrounds you
the garden that grounds you
the sun and the wind and the rain
I am every season
you’re every reason
to start it all over again

Soon you’ll sail a wild river
we’ll set sail together
and oceans will call out your name
and by stars you will follow
your hopes for tomorrow
and start it all over again

And if you stagger or stumble
if dreams start to crumble
I’ll pick up the pieces of pain
I will cradle you cry with you
pray that you’ll try to just
start it all over again

Who has eyes that can see
all the things you could be?
who has ears for the sweetest refrain?
may your heart sing forever
where the sea meets the river
and start it all over again

Karine Polwart

Worship music remix 4- culture…

Worship music is the cultural carrier of faith.

Or perhaps worship music is the carrier of culture into faith.

If either of these statements are true then what we sing together in churches is formational, fundamental. Our songs shape our belief, our worldview and our action in subtle and profound ways. Perhaps it is another one of those times when the medium might become the message.

What comes first, the culture or the song? Instinctively we would have to say the culture, but the idea of culture is one that demands a little more examination. I am using the term not to describe the shared tenants/creeds of the Christian faith but rather to describe something of the shared context, deep assumptions and instinctive reactions that people tend to converge upon in our collectives.

Culture is so powerful a force on how we live and think about ourselves that it can come to be indistinguishable from creed. I think I need to demonstrate this with a couple of examples.

 

I have spent some time in America, doing some worship music with a Southern Baptist Convention. There was, shall we say, a degree of cultural friction, but it was on the whole a fantastic experience. What was obvious to me as an outsider to this culture was the degree to which expressions of faith became interwoven with a whole set of wider assumptions- political, economic, commercial. These assumptions became totally self perpetuating, as many people seemed to have virtually no contact with people outside this culture. They shopped at ‘Christian’ shops, employed ‘Christian’ tradesman, listened only to ‘Christian’ voices (and only ones from a particular part of the spectrum) and voted always for ‘Christian’ politicians. God, community and country were indistinguishable.

I particularly remember a store with a whole isle selling nothing but Aslans, in all sorts of shapes and sizes. Next to another selling Bible cases decorated with the American flag.

Those who did not conform to a particular way of being were gently corrected, or would find themselves ‘outside’.

The best way of describing this culture I have heard is this one- Moralistic Therapeutic Deism. God exists as a kind of divine therapist, mediating the psychological and financial rewards of society upon those who can conform to a certain moral code. God is a personal saviour, who will guarantee self esteem and success. Those who lack these things need to repent, and get more God so that they get some kind of a chance in the next life if not in this one.

All this has real strengths but it is hard to fully reconcile it all with the story of Jesus. Jesus called us to go, not stay. He seemed intent on overturning tables erected by the religious folk. He gravitated towards the outsiders, the poor, the broken. He started no political parties, nor would be joined to any. And he certainly gave no guarantees for health and wealth.

If I sound critical of the American church, then this is only because these issues were so much more obvious to me as an outsider. We can make equally critical comments about our own religious institutions. Think back towards the days of Empire and the complicity of our own churches even with genocide.

But how is this perspective reflected in our songs of worship?

When you stand back and look at the canon of songs that we have inherited over the last thirty years written both sides of the Atlantic they have some common characteristics;

  • They focus primarily on individual encounters with a personal God. Often it is as if worship is the means by which God ministers to us in some kind of Holy Spirit therapy.
  • They assume that repentance is required to allow us to be acceptable to God, and therefore to receive his blessing. However, repentance is primarily concerned with individual morality- particularly sexuality or dishonesty. We hear next to nothing about injustice, consumerism, over consumption or the workings of international capitalism.
  • There is little call to collective action, apart from parallel individual actions in line with the point above. There is little idea that repentance can be collective, or that change requires sacrifice and joint action.
  • Then there is the theological assumptions of the unassailable centrality of penal substitutionary atonement. The only way to save the world is one soul at a time- and our interest is really only in saving them from hell in the next life.

Does this sound familiar? I am of course not saying that the views above are necessarily wrong, rather that they arise from culture. They are then reinforced and communicated within our songs.  Where then are the songs of protest, of prophetic vision, of renewed or alternative perspectives? The songs of the marginalised now welcomed home, the songs that disturb and challenge? The songs that confront power in the name of the weak? Where are the songs that remember the God who liberates captives not just in the abstract, who breaks actual chains? Where are the songs for the wayside pilgrim campfire, not those that require a graphic equaliser and power amplifier?

As ever, Brian McLaren has some interesting things to say on this issue. If not songs about personal relationships with Jesus, then what? He suggested some of the following in this article which is well worth reading in full;

  1. Biblical vision of God’s future which is pulling us toward itself
  2. Not just evangelism, but mission – participating in the mission of God, the kingdom of God, which is so much bigger and grander than our little schemes of organizational self-aggrandizement) is the key element needed as we move into the postmodern world.
  3.  Re-discover historic Christian spirituality and express it in our lyrics.
  4. Songs that are simply about God … songs giving God the spotlight, so to speak, for God as God, God’s character, God’s glory, God’s beauty, God’s wonder and mystery, not just for the great job God is doing at making me feel good.
  5. Songs of lament. The Bible is full of songs that wail, the blues but even bluer, songs that feel the agonizing distance between what we hope for and what we have, what we could be and what we are, what we believe and what we see and feel. The honesty is disturbing, and the songs of lament don’t always end with a happy Hallmark-Card-Precious-Moments cliché to try to fix the pain. ( Amen Brian!)

By way of another example;

Who remembers the song ‘Heart of Worship’? I’m coming back to the heart of worship, and it’s all about you. If I remember rightly, this came about as a result of a song writer/worship leader coming to the realisation that the music had taken over, so they stopped singing for a while to reflect and rebalance.

Then wrote a song about it.

It is not just the irony of this that should raise an eyebrow, it is the fact that the only cultural response to such a challenge to worship culture is to do the same thing again with a bit more passion.

Perhaps it might be time to do something totally different.

One of the things about the most recent renewal movement to sweep through the church, which I will describe using the words ’emerging/missional consciousness’ has been the LACK of songs, and the lack of singing.

I think this is partly reaction formation against the things mentioned above, but also because other forms of worship have been in the ascendancy. I have taken a similar journey with my own community, Aoradh. We became much more interested in ‘Alternative worship’, borrowing more from the art gallery than the auditorium. Worship became more about encounter within a shared space, with the emphasis being about openness and creativity.

All movement however need a corrective because the pendulum will swing too far and will overbalance the clock.

And all movements also need to communicate their hopes, dreams, ideas and worship. Within the emerging church this has tended to happen over the internet- blogs, podcasts, you tube clips, twitter feeds, even the old archaic websites.

But we still need to sing. We are not just individuals with access to chatrooms, we are also flesh and vocal chord.

Sing me a song of freedom and a song of hope, and I will sing it with you.

Glasgow food project needs your help…

If you are in central Scotland, then a project being run by St Rollox Community Outreach needs your help.

“Destitute Food and Hygiene Parcels Project”.  They now have 13 people registered as well as occasional users and, at present, are at full stretch and will have to turn away anyone else seeking to register.   There are distribution points stocked by other projects across Glasgow but destitution is on the increase amongst asylum seekers and likely to increase further if plans to give the housing contract to a security firm go ahead.

Donations of the following items are required to assist destitute refused asylum seekers who cannot return to their own countries at the present time:

Cooking oil

Dried skimmed milk

Tinned fish

Lentils

Tinned tomatoes

Tomato puree

Sugar

Pasta

Rice

Tea

Tinned fruit

Tinned beans

Shampoo

Soap

Feminine hygiene items

Collection of donations can be arranged.

For further information, please contact Emma Wilson paulandemmawilson@yahoo.co.uk

Quote from a regular recipient of a food pack “I cannot find the words to thank you for what you are doing here for us so I simply open my heart to God in prayer because He sees how grateful I am.” (a lady in her 60s from Zimbabwe).  

Is it time to change our whole approach towards mental distress?

In May, the American Psychiatric Association will publish the fifth edition of the Dignostic and Statistical Manual of Psychiatric Disorders, otherwise known as DSM 5. Although originating in the USA, this publication is immensely influential, and is likely to form the basis for Psychiatric diagnosis the world over, as with the out going DSM 4.

Does it matter?

Well, the answer to this is YES. It matters on an individual level because all of us will be affected by mental disorder. One in four of us will be diagnosed according to one of the classifications above, so even if this is not you it will be someone you love or someone you work with. Lots of us feel a strange relief when distress is given a name – it suggests understanding, companionship, a removal of uncertainty and the possibility of treatment. However, for many these can easily become self perpetuating and destructive as they may have the effect removing responsibility, ownership and even hope, which some never find again.

It matters too on a sociological level. Our societies are increasingly regulated by psychiatry. We medicalise, medicate and plan ‘evidence based interventions’ into all sorts of human variation. This may simply amount to the application of science and knowledge to the alleviation of mental illness, but the question is whether this is ‘healthy’? Are we seeking to make a world in which the mess and gristle of life is edited out, tidied away, chemically suppressed? And is it working?

Psychiatric classification almost always demands treatment, so step forward the drug companies, with another product to push by fair means or foul. All those countless drug rep funded lunches, gadgets, even holidays, in the name of publicity for the next wonder drug. Even if the drugs do half of what they promise there is no doubt that our population is increasingly medicated. This from here;

Prescription Pricing Authority data shows that more than 30 million prescriptions for SSRIs (selective serotonin reuptake inhibitors) such as Prozac and Seroxat, are now issued per year, twice as many as the early 1990s. Researchers at the University of Southampton found 90 per cent of people diagnosed with depression are now taking SSRIs either continuously or as repeated courses over several years.

Professor Kendrick adds: “Our previous research found that although these drugs are said not to be addictive, many patients found it difficult to come off them, due to withdrawal symptoms including anxiety. Many wanted more help from their GP to come off the drugs. We don’t know how many really need them and whether long-term use is harmful. This has similarities to the situation with Valium in the past.”

Unsurprisingly, there is evidence that the current economic recession is also having an effect. This from the Telegraph;

The number of prescriptions for drugs such as Prozac has risen from 16 million to 23 million since 2006 with many GPs saying patients are increasingly expressing concern about the recession.

Figures obtained by the BBC under the Freedom of Information Act found the number of prescriptions for the most common group of antidepressants rose by 43 per cent during the period covering the banking crisis and housing crash.

If we can agree that in terms of practice, prescription and intervention psychiatry is increasingly involved in our lives, then the emergence of a new set of diagnostic criteria must be a considerable significance to all of us. We should also know then that this classification process, already controversial, is in the middle of a storm of criticism following the release of advance details of the new DSM 5.

Firstly, what could be regarded as the ‘tabloid headlines’. This from here;

Bereavement, which has always been excluded from the mood disorders, will become a mental disorder. Mild forgetfulness will become a mental disorder (“mild neurocognitive disorder”). Your child’s temper tantrums will become a mental disorder (“disruptive mood dysregulation disorder”). Even preferring one of your parents to the other will become a mental disorder! (Yes, really: “parental alienation disorder”).

You will need to display fewer and fewer symptoms to get labeled with certain disorders, for exampleAttention Deficit Disorder and Generalized Anxiety Disorder. Children will have more and more mental disorder labels available to pin on them.  These are clearly boons to the mental health industry but are they legitimate additions to the manual that mental health professionals use to diagnose their clients?

You can listen to a short Radio 4 Today Programme debate on some of these issues between David Kupfer who chairs the DSM 5 committee for the American Psychiatric Association, and Peter Kinderman, professor and honorary Consultant Clinical Psychologist with Mersey Care NHS Trust about this between on this link.

Then there is the murky world of classification of ‘personality disorders’. Many people regard these as the ultimate examples of how abstract description of patterns of behaviour can become viewed as some kind of unassailable concrete ‘illness’, which then take on a reality in the same way as we might understand influenza or cancer.

DSM 5 complicates this further by adding more categories, for example “Apathy Syndrome,” “Internet Addiction Disorder,” and “Parental Alienation Syndrome”. This has raised so much concern that the American Psychological Association has begun an on line petition to allow people to express their concerns. This from here;

It is particularly concerning that a member of the Personality Disorders Workgroup has publicly described the proposals as “a disappointing and confusing mixture of innovation and preservation of the status quo that is inconsistent, lacks coherence, is impractical, and, in places, is incompatible with empirical facts” (Livesley, 2010), and that, similarly, Chair of DSM-III Task Force Robert Spitzer has stated that, of all of the problematic proposals, “Probably the most problematic is the revision of personality disorders, where they’ve made major changes; and the changes are not all supported by any empirical basis.”

How about this side of the Atlantic? This from the British Psychological Society (not renowned as a radical organisation) response to the consultation;

The Society is concerned that clients and the general public are negatively affected by the continued and continuous medicalisation of their natural and normal responses to their experiences; responses which undoubtedly have distressing consequences which demand helping responses, but which do not reflect illnesses so much as normal individual variation. (p.1)

We believe that classifying these problems as ‘illnesses’ misses the relational context of problems and the undeniable social causation of many such problems. For psychologists, our well-being and mental health stem from our frameworks of understanding of the world, frameworks which are themselves the product of the experiences and learning through our lives. (p.4)

These comments go to the very heart of how we approach mental distress.

The Hearing Voices Network have been making a case for change for many years. Psychiatrist Marius Romme for example claimed that many people who hallucinate “are like homosexuals in the 1950s — in need of liberation, not cure.”

There is a change underway, akin to that of other great liberation movements and I believe that when we see chains on people it should be the intention and hope of the followers of Jesus to seek to break them. What is unfortunate is that the classification found in DSM5 do little to break chains. If anything DSM5 might yet forge new ones and as such, we should resist…

How might they be broken then? Here is my reading of (and my hope for) some of the changes;

Away from ‘illness’ towards ‘distress’

Away from ‘symptoms’ towards understanding that we develop different  means of coping with this distress.

Away from restrictive labels towards listening to individual experience.

Away from medicalised interventions, towards encouragement and support of individual recovery.

Away from simplistic distinctions between ‘psychosis’ and ‘neurosis’ towards a greater interest and understanding of the effect of trauma.

Away from segregation and ‘otherness’ towards seeing mental distress as an essential part of the human experience and as such, part of all of our experiences.

Away from ‘maintenance’ towards, hope.

House for an art lover…

Ahhhhhh, home.

Today I rose at 7.00am after around 4 hours sleep, and drove to Glasgow to take Will to a Gaelic drama event. We then went to buy a car (always one of my least favourite activities) as the long Argyll roads are taking their toll on our current one. Later we watched William’s play, then (another of my least favourite activities) went to the dreaded IKEA to buy bedroom furniture.

Apart from being a very expensive day, it was also an exhausting one.

However, in the middle of all this, Michaela and I had a a couple of hours to kill in the middle of Glasgow, so we took the time to visit this place, which M had been wanting to go to for years. She is a lover of the interior designs of Charles Rennie Mackintosh and was in her element. The house was not actually built by Mackintosh, but was finished only around 10 years ago, to designs that Mackintosh entered in to a competition.

There is even a piano incorporated into his design- which I sat playing for a while, until I realised that I had attracted an audience.

The spaces that Mackintosh designed has been faithfully created without the need to pander to the domestic requirements of real live clients (unlike the other CRM house that has been preserved intact, the Hill House.) He wanted no ‘art’ on the walls, no clutter on the mantelpieces- in fact, he designed the fireplaces deliberately without any kind of shelving. He wanted the house itself to be the art to be loved. If you wanted other kinds of art, then it should be tidied away afterwards into cupboards.

I am not sure how I feel about this place. The spaces are undeniably lovely. The light falls through the illuminated panes, and finds all those lovely organic shapes. But there is an esoteric exclusivity about it too. Like lots of the art that we inherit,  it depends on the excessive wealth of the minority who could afford to indulge their own interests and tastes. What do you do if you have more than you could ever want or need, several times over- after you have done a bit of philanthropic giving to assuage the conscience?

You commission some art of course.

I am being unfair I think, as without these people lots of art that moves millions would never have come into existence.

And I like to think that my house too is for art lovers (note the plural) but let’s not lock it away. Let it be the oil between us.

Still, after all it is lovely and if Michaela likes it that is good enough for me…