Tag Archives: general synod

Into Culture: Into Pakistan II

The night before I had sat with my generous host. He had worked all day with little sleep and had come late to be with me and share a cup of tea. Tea, in Pakistan, is as much a cultural icon as it is in England. There is, in parts of the country, a belief that you are not really befriended until you have shared three cups of tea with each other. Cup one and I am grateful for his hospitable heart towards me, a stranger.

We discussed the recent attacks on churches in Jaranwala. Attacks which had been a catalyst for me to come and visit. Attacks that opened my eyes to how fragile seeming tolerance between faith communities can be. Attacks which inspired the convening bishop, Azad Marshall, to be firm and gracious even at risk to his own life.

“How is it that many Pakistani Muslims in the UK rightly demand equality and freedom of religion and worship, and yet, once they have received it, do not offer the same courtesy to Christians back home?” my host had pondered.

The Jaranwala incident has clearly shaken the Pakistani Christian community. I know this as I have sat with brothers and sisters from Pakistan in Bradford and seen them wrestle with anger, fear and the desire to be faithful to Christ. Bishop Azad Marshall’s stance is clear: as Pakistani citizens, Christians want to know they are safe to live in their own land. This is resonant with other communities elsewhere across the globe. There is, however, not a call for revenge or retaliation in his communication. There is no bitterness towards the people who burnt their churches and Bibles and looted their homes. A simple but firm request for assurances that their lives are valuable.


I wake at 5am to a loud Friday morning adhan/azaan (the Muslim call to prayer) or it may be another liturgical proclamation. It is echoed across the city as muezzins seem to compete to be heard. I am thankful that my wife is not here and I calm my irritable tiredness and mutter my own devotions to God. I feel affinity with a neighbour in Bradford who in a moment of annoyance had complained that we rang our bell at the Cathedral at all hours of the day. I contemplate the challenge of contesting devotional practices in multicultural spaces and how interculturality should encourage a sharing of devotional rhythms whilst maintaining distinctive content to the worship. I drift back to sleep.

I wake again at 6.30am to loud bangs and rumbles. In the darkness I immediately assume it is gunfire and bombs. This same instinct is still present back home when unseasonal fireworks go off at odd times of the day. Here in Pakistan the possibility of warfare is slightly more plausible, and so I get up to investigate. It’s merely a much-needed thunderstorm which, rather than bringing death and destruction, brings lightness and the breaking of the dangerous toxic smog that has engulfed the east of the country. The Punjab region was put under a lockdown yesterday to protect further citizens contracting conjunctivitis from the polluted air. I thank God for his mercy and drop off to sleep again.

I jerk awake just before 9am cursing that my alarm was not set to go off on Fridays and I have missed morning prayer at 8am. I contemplate the consequences of this. No one is expecting me but how am I now to introduce myself to the college community in which I am staying? I acknowledge the irony of missing my own communal worship because the Muslim’s call to prayer had compounded my already disrupted body clock. I get dressed and decide to head to the chapel which doubles as classrooms and see what can be salvaged from the day.

I arrive to find people sitting in groups studying the Bible. I sit and ask God to direct me to a part of Scripture and I feel drawn to the book of Daniel. This is interesting bearing in mind last night’s discussions around interfaith relations with Muslims and reflections on being a minority faith amidst a majority population of a different creed. This is one of the aspects of my research on this trip: to explore what it feels like to be part of a minority faith community. In preparation for coming to Pakistan I jokingly added after telling people this is an area of study,

“…to prepare for the worst.”

My host had been realistic and disarming about the reality. Quoting Brother Andrew

“I was told that ‘one [man] and God is a majority.’”

I read in Daniel the story of a religious minority existing alongside people of different faith. Their witness to peaceable cohabitation whilst maintaining an integrity is freshly inspiring in relation to evangelism. I recall the same missionary approach by St Augustine of Canterbury. I return, again, to the conversation with my host.

What does it take to grow Christian communities in the context of being marginal and outliers? For my host it is focussing on discipleship, an intentional training of the small gathering of faithful people. When evangelism is denied (in the case of Pakistan, legally), a securing of the remnant is key and is seen in the story of Daniel in Babylon.

“Discipleship is always one on one, one by one.”

The stories told of the Pakistan Church facing a shocking lack of biblical literacy and doctrinal confidence is uncomfortably familiar.

“How are we to stand surrounded by a loud and popular religious culture if we are not tethered to our own conviction. This is why I start every conversation with Christians with one question, “Why have you chosen to follow Jesus?””

The use of the word ‘chosen’ is significant in Pakistan as the given religion is Islam. Is it so different in the UK? I have wrestled with this same instinct amongst the congregations I have served. What is discipleship without a choice to follow Jesus? This is not just in relation to the discussions around infant vs. adult baptism for the choice to follow Jesus must be daily. I long to have the mindset of these Pakistani Christians: to have to choose to be distinct and to hold firm to the belief in Jesus as the way of life, the truth of the world and the life to which I was made.

The response in Pakistan to the lack of basis of the faith has been to invest not in evangelistic mission but in teaching in order that wider mission can flow from it. I have long spoken of the UK not facing a missional crisis but a discipleship crisis. I now begin to think about how, in the wider, holsitic view of mission being the 5 marks of mission (tending, teaching, telling, treasuring and transforming) how slowly we have realised that teaching the faith is missional. Evangelists rightly call us to ‘tell’ and bemoan our lack of confidence to do so. There is something about Philip’s model of evangelism with the Ethiopean eunuch, which is both telling and teaching.

The General Synod of the Church of England will meet next week. I am suddenly grateful that I have limited access to the internet and will avoid the usual toxicity of Anglican social media. I contemplate on the state of my denomination. I pessimistically see the Pakistani Church as our future state and pray that, if we are called to be in real exile in our own land, I will be faithful and meet others one on one, one by one and be led by the Spirit to sure up the remnants of faith and tend to the needs of those I meet, tell them afresh the good news of Jesus Christ, teach them the faith as it has been historically handed down to me, treasure the gifts God has given to the Church and offers to them… but finally, I pray that I will, if called to do so, stand firm but graciously to see justice done; not as an act of subtle revenge on the perpetrators of injustice but to establish true justice. True justice being justice to both the oppressor and the oppressed.

I feel the shame of my lack of confidence to go and talk to others and sense their own reluctance to speak to me. The strangeness of social hierarchy baffles me afresh and I regret not asking for more formal introductions and structure to my visit. I sit in a class and pretend to follow. I notice recognisable words spoken.

“Taliban… masjid… Allah.”

If only I spoke Urdu better I could learn so much more from them.

Reconciliation Is Not Sitting On The Fence

I rarely write a script for my sermons but due to the contentious issues raised during this one I felt I needed to. Many people have asked to see a copy and so I publish it here in full.

The reading for the day was Matthew 13:24-30, 36-43
(It also is inspired by the epistle as well: Romans 8:12-25)


This week has seen several momentous debates take place. It started with the Church of England’s General Synod discussing the issue of allowing women to become bishops and finished with the House of Lord’s debating the controversial ‘Assisted Dying Bill’. It has been a week of heated opinions and difficult conflict. To add to these there’s also been renewed conversation around the Israel/Palestine conflict to manoeuvre. All in all it could have left many of us feeling overwhelmed and confused.

Which side do I stand on?

How do I know what is right and wrong?

Who can I trust?

I wouldn’t blame anyone for just keeping your head down and not engaging because it’s tiring, isn’t it?

PrintWhen I was at school we often staged debates on moral and ethical issues. These debates were put on to help us to develop our persuasive writing technique and for this reason I was always quite good. You see, to succeed in a debate you must defeat your opponent’s argument and not, necessarily, with facts. Most of the time they were won by playing with language. If you can bring into question the use of a word you can subtle destabilise any argument.

The truth is language is complicated and the english language is so steeped in history that it is one of the hardest to fully grasp and therefore easiest to manipulate. The meaning of words have been adapted so many times through the centuries that the original meaning doesn’t usually match its common usage. Debates end up being caught in details over language (or semantics). The game in debates is to attack weakness of understanding of words until you judge the right time to play the ‘simplify’ card. A debater will suddenly grab the confused and tired mood of the crowd and state the thought now running through most listeners heads:

“We can spend all day discussing semantics but at the end of the day this is all about people and all people need is…compassion. Compassion is not allowing suffering, therefore, assisted dying is the right thing to do”

No one will have the energy to argue the definition of compassion and it sounds plausible enough and, let’s be honest, we don’t have time to debate this anymore… To no one’s surprise, therefore, these staged debates always ended in a stalemate.

To be honest many of us don’t care as much about somethings as other people and so debates are often won by the most energetic arguers. To persuade others is more of a marathon of campaigning, slowly wearing opponents out. As victims of these campaigns it’s easy to tire and to give in rather than try and stand and engage.

Take the issue over Israel and Palestine for a moment:

israel-palestine-gaza-390x285Who has the right to the land of Gaza and the West Bank? We could start by going into all the history and legalities over this issue. The use of words such as ownership can then be brought into question. Historical facts could then be muddied by interpretation of events and phrasings and then there’s the insurmountable obstacle of personal stories and the tangled web of historical violence from both sides.

Who started it? What were the real motives behind each attack? Who are the secret players behind the scenes, the hidden investors? We could easily end up just throwing your hands in the air and saying,

“I don’t know.”

It’s in this tired, apathetic position that you are a prime target for lobbyists with an agenda to come alongside you and gently and nicely persuade you to just subtly ‘understand’ their point of view. They say,

“I know, it’s complicated, right. All you need to know is… Israel are seeking complete control of their ‘Promised Land’”

or

“You just need to realise that… there was never a state of Palestine in the first place.”

The work of reconciliation, of bringing people into true understanding and real peace, is hard. In fact, I’d go as far as to say, it is humanly impossible.

In those school room debates the problem was that the point of the exercise was not to discover the truth but to win an argument at any cost. Success was judged not by the right outcome being found but a majority of people agreeing with you at the end. You didn’t have to be right; you just needed to be popular. I was always good at standing up, observing the room, and re-phrasing the emotions; twisting them and manoeuvring them to sound very similar to my motion and, therefore, encourage them to feel like I was speaking for them; I was a born politician. This, I soon realised, was a very useful tool in life. I could get what I wanted!

I discovered, however, that getting what I want isn’t always the best thing. I could manipulate anything except the truth. I didn’t know what was good for me, I still don’t. I don’t always know what is right. I had intelligence but not wisdom. The poverty of wisdom was always my (and I suspect all of our) undoing and I soon realised that building my life on intelligent manipulation of facts was like building a house on sand and it soon began to crumble and harm me. I had made decisions based on what I wanted. I had made my bed and now I slept in it. It was then, I was convicted of my lack of wisdom and found my need for God, the source of real wisdom.

The problem is I still have to wrestle with how much I argue about anything, particularly issues of faith, knowing that I have the ability and the sinful desire to ‘win’ at any cost. I am acutely aware of my own personal need for wisdom over and above intelligence and rhetoric.

Whilst on holiday I was enticed into a debate with a fellow traveller on the coach tour. The issues being debated were wide and various; the existence of God, matters of ethics, political discourse. It was tiring. I landed a few fine tuned points which won ground but ultimately it was a thoroughly unsatisfying encounter. Why? Because in the end both parties, him and me, were unwilling to listen. We didn’t seek wisdom, we sought success.

295_Conflict_4Winning arguments is easy if you can just wear down your opponent and the easiest way to do that is keep moving the goal posts; re-define the terms of the argument until it gets too complicated and they get confused and worn out. You don’t need truth to do this; all you need is stamina and intelligence.

It is easy to look at the world with all the complicated issues brought out by relationships and be overwhelmed and confused. The instinctive position at this point is to succumb to the ‘live and let live’ view or the “there is no ‘right’ answer”. This is problematic when it comes to creating laws, governance and guidance as to how we live together. This approach only ends with lots of people doing what they like trying not to hurt others which ultimately won’t happen as we need to interact with each other; our personal desires will always conflict with someone else’s. The only way we can all be happy and not upset others is by not living together.

So how then do we live together?

Wisdom.

And how do we gain wisdom?

I want to suggest it’s ‘time’ and despite what many in our culture and society believe, we know we have time. God is a god of eternity. He is timeless, far above our concept of it. He holds all things in his everlasting existence. We proclaim that His kingdom will have no end. This means we have time; time to stop, time to listen, time to pray and invite God to work, time to wait for God to emerge and reveal Himself the source of wisdom.

Impatience and urgency are dangerous when making decisions. Yes, there’s a need for pragmatic decisiveness but should only be done in God’s timing.

Here’s where the General Synod has succeeded this week and where the House of Lord’s failed.

Members of the Church of England's Synod join in morning prayersIn November 2012 General Synod’s motion to vote female bishops failed, only just but enough. What was clear back then was that the debate had been established on the principle that there was an ‘us’ vs. ‘them’. The aim was not to discover wisdom but to ‘win’ at any cost. Both parties on the extremes didn’t seem to care how they would win just as long as they did. This week, however, the tone of the debate was not on winning points and persuasion but a genuine, heartfelt desire to seek wisdom and to trust one another. The debate stopped being about party politics but more about seeking genuine peace and wisdom only found in the Spirit of God.

At Friargate Theatre back in May there was an evening entitled ‘The Stones Cry Out’ where two men from the Holy Land came and shared their stories. One was a Palestinian the other Israeli. Both men had lost daughters in the conflict and now they were travelling around together witnessing to the power of their relationship across the great divide.

The Palestinian father suggested the true route to peace is not to be pro-Israel or pro-Palestine but to be pro-peace. In order for real reconciliation and peace one must hold both parties in critical tension. To commit to both in equality and to be pro both and, at the same time, pro neither. This is not sitting on the fence! The problem with sitting on the fence is that the fence still exists. Real reconciliation is destroying the fence and stretching across to both sides.

berlin19-1To dismantle such a fence of division takes time, building trust and relationship something sadly lacking in our politics in this country. My very public critique of the Same Sex Marriage Bill was not based on some personal, moral judgement on homosexuality but on the way a decision was being sought. It was rushed. The lobbyists pressured opponents with the supposed lack of time and bullied people into making a response; to choose a side of the fence. Rather than taking the fences down they were happy to keep them there. People were forced off the fence onto one side or the other and it was all done by the manipulation of language. The same is being done with The Assisted Dying Bill.

When Lord Falconer was asked to give people time to engage and for a thorough exploration and facilitated discussion to take place he said there was no time. We need to make the decision now.

Why? Because he is afraid. He is afraid to wait. He is afraid of the suffering. He is afraid of what he might find when he stops and listens to the secrets of his heart. I sympathise with those who can see no hope in the future and want to take control of the confusion that surrounds them but the correct Christian response is to witness to our trust in the miraculous hope of God to bring peace and comfort. When all you have to look forward to is meaningless abyss then suicide may well feel like the best option; why wait?

We wait because, through the lens of Christ’s gospel we have lots to wait for.

Our gospel reading today calls us to deliberately and intentionally challenge our instinctive desire to act decisively ‘now’ to separate and divide; to judge ‘now’. God has time and so do we. God’s Kingdom will outlive every other lobbying group, political ideology and revolution. We are to look to Him for our wisdom not some human campaigner. This will mean we must exist in the painful complications of difference but it is in this field we call life that we grow. We live in peace when we accept God’s rhythm, God’s timing. Seeking relationships over and above position and power.

Peace is only achievable when we stop and let God work. To wait, often uncomfortably, in hope. This will often feel as if nothing will ever change, how it is is how it always will be but God waits for us to invite Him in and we should wait for Him to work. So let’s pray in God’s eternity for His hope and wait for His peace to rule.