Central Liverpool’s food bank, previously known as Hope+, has now been renamed Micah Liverpool. In its honour I was asked to introduce the Hebrew prophet Micah in three sermons at St Brides’ Church.
This one is based on Micah 6:1-8, which is quoted towards the end of this post.
Eucharist, Communion, Mass, Lord’s Supper. For the first Christians, it was their central activity. It was what they gathered for. Why?
The usual story goes like this. On the day before he died, Jesus gathered with the twelve apostles for the kind of meal groups of Jewish men often shared at the Passover Festival, with bread and wine. Jesus said of the bread ‘This is my body’ and of the wine ‘This is my blood’. He also said ‘Do this in remembrance of me’. 150 years after the death of Jesus, and from then on, the standard explanation of the Communion Service has been that Christians are doing what Jesus told them to do at the Last Supper.
Antisemitism with Jeremy Corbyn, anti-Islamism with Boris Johnson: how do they compare?
This post is not about the issues themselves but about the way they are being publicly debated and what this tells us about our declining public ethics.
This post continues my series on possible futures for the Church. Here I argue that we need to break down barriers.
Church culture today loves its barriers. It loves to emphasise what makes Christianity different from other faith traditions, or what makes one’s own denomination different from others, or one’s own church different from the one across the road. We need to break them down.
This post continues my series about future directions for the Church. Here I argue that ministers and church leaders need to be more open and honest about the contradictions contained within the Christian beliefs we have inherited.
In an earlier post post I argued that we need to accept more readily that Christians believe different things. Church leaders often give the impression that there is one thing called ‘the Christian message’, so that everyone who engages in mission and evangelism is promoting the same thing. As long as they offer this sterilised fantasy to people who can see the contradictions perfectly well, Christianity is being discredited.
This post continues my series looking for new ways to conceive of the Church and its role. Here I focus on the management of the Church of England. I have no significant expertise in this matter but I think the direction of travel is clear. We should plan to do it well rather than trying to hold onto a failing system.
The failing system is the idea of having a full-time stipendiary priest in every parish. For 50 years it has been whittled away. As each vicar departed a neighbouring vicar would be asked to take over an extra parish, thus reducing the number of clergy. We wouldn’t have the money to pay as many as we did.
This post continues my series looking for new ways to conceive of the Church and its role. Here I argue that we need to accept diversity of belief as normal and not treat it as a problem.
I have been critical of the post-1970s version of Evangelical Christianity that dominates the thinking of church leaders. One of its characteristics is the fantasy that all Christians believe, or should believe, the same things. We don’t, and never have done. The idea that we ought to discourages honest expressions of doubt, and encourages those with a little theological training to imagine they know all the answers.
This is the fifth in a series of posts looking for new directions for the institutional churches. Here I argue that they need fuzzy edges.
One of the unfortunate features of the post-1970s version of Evangelicalism currently so dominant is the presupposition that there is a clear distinction between true Christians and everybody else. In reality we are a mixed bunch. We all have different beliefs, doubts and practices. Becoming a Christian isn’t necessarily a big jump.