Review of Robert Gribben's "Uniting in Thanksgiving"

Robert Gribben, Uniting in Thanksgiving: The Great Prayers of Thanksgiving of the Uniting Church in Australia. Melbourne: Uniting Academic Press, 2008.

This book is an extended commentary on the Eucharistic Prayers in use in the Uniting Church. Professor Gribben is admirably equipped for this task having been closely involved in the authorship of the prayers themselves as a member of the team that produced Uniting in Worship. I am a great admirer of the Uniting Church's liturgy and would that my own church would take as much care over its worship, or at least make some services available for those of us who want to do more than mimic Hillsong, recreate a camp meeting atmosphere, or make it up as we go along.

The Uniting Church has Prof. Gribben to thank for such admirable phrases in the Thanksgiving for Creation as, "In time beyond our dreaming you brought forth light out of darkness" and "We bless you for this wide, red land, for its rugged beauty, its changing seasons," words which evoke the Uniting Church's commitment to be an authentically Australian church. The expression in the Narrative of Institution, "Do this for the remembrance of me" rather than the expected "in remembrance of me" is something quite unique. It is a noble attempt to capture the meaning of anamnesis, which is so much more than just a reflection on a past event, but more a lived experience of participation. If the wording is at first a little disarming, this may lead to deeper reflection on their meaning which can only be a good thing.

The book is divided into three sections. First the "Genealogy" of the Great Prayer of Thanksgiving is given, tracing its historic precedents and giving an idea of its general structure and "theo-logic." Part Two, the lengthiest section of the book, is an extended commentary on each section of the Prayer, and a final third part is a practical commentary on its use. So the reader moves neatly from provenance, to meaning, to rubrics.

The book is a delight to read. Prof. Gribben writes in fine, engaging style. He is an internationally known liturgist and ecumenist who knows his material well. In addition to a deep familiarity with the Christian Church's wider liturgical and sacramental theology, being nurtured in the Wesleyan tradition, his appreciation for and knowledge of Methodism is clear throughout. The commentary is sprinkled with judicious anecdotes that keep the reader engaged and often shine a light on the theological meaning being considered.

This book certainly deserves to be read by members of the Uniting Church but anyone with an interest in Christian worship will benefit from it. One would hope that it would be used as a text in the training of Ministers of the Word and others responsible for leading worship in the Uniting Church. The provision of such a theologically well grounded liturgy needs to be accompanied by careful instruction regarding its use and this book meets that need admirably. It would be a pity if it were not widely read and used.

A word must also be said for the editors of Uniting Academic Press for the attractive design of the book, the first release from this new publisher. The glossy card insert which reproduces the Prayer itself is a useful tool for use in worship and makes a helpful bookmark, though sadly it has some typographical errors.

You can order the book from Mosaic Resources.

The Reformation and the English People

This is one of the earliest of the revisionist accounts of the English Reformation. It helpfully states its central thesis in its second sentence: "On the whole, English men and women did not want the Reformation and most of them were slow to accept it when it came," a contention confirmed and built upon by others since, most notably Christopher Haigh, Eamon Dufy and Diarmaid MacCulloch. Instead of the traditional account of a disgruntled layfolk, sick and tired of "priestcraft" and superstition calling for reform, we have instead a picture of a thriving late-medieval Catholic piety among a laity, having enforced upon it an unwelcome reform from Protestant-minded bishops and statesmen. Scarisbrick's work is thoroughly researched and his findings now entering the mainstream of opinion. Contrary to the view that Luther's doctrine of the "priesthood of all believers" gave rise to a literate, liberated laity, Scarisbrick argues that the loss of the medieval lay fraternities left lay people with less self-determination and less of a role to play in their religion. The English Reformation led to "a marked shift in the balance of power in favour of the clergy...The new Protestant minister, if he was a zealous servant of the Gospel, was a disciplining, preaching authority-figure. He may not have had the sacramental powers of the old priest, but he expected rank-and-file lay people to be more passive..." (p. 39) Balancing this is the massive transfer of ecclesiastical lands into the hands of the laity through the loss of religious houses with the dissolution of the monasteries. An incident recounted on p. 108 serves as something of a metaphor for the reluctance of some English Christians of the sixteenth century to embrace the iconoclasm of Protestant worship. In 1569 at Durham as a high altar stone was being hidden in a rubbish heap to be recovered when things swung back to conditions more favourable to Catholic worship, one of the ringleaders was heard to address the stone "Domnius vobiscum (The Lord be with you)." In such ways did English Catholic laity of the period come to terms with the new order.

The Master: The Life and Word of Edward H. Sugden

I'm pleased to announce the publication, by Uniting Academic Press, of the result of a symposium at Queen's College last year on Edward H. Sugden, its first Master. My contribution is chapter 9, "Reading Wesley's Sermons in Edwardian Melbourne." You can purchase a copy through Rainbow Book Agencies. Here is a brief excerpt.

"The Edwardian era was a very religious one which, at least for A.N.S. Lane produced far more interesting religious figures than those of the Victorian age which preceded it. It was the age of religious controversialists such as G.K. Chesterton, and of such figures as William James and H. G. Wells who, though not themselves religious, gave Christians much to think about and contributed significantly to public religious discourse...Though his life extends well beyond the Edwardian period, Sugden was in many ways an Edwardian figure and the designation 'Edwardian' is a legitimate description of his social, cultural, ecclesiastical and theological milieu, and more than simply a play on words...Thirty two years after [his arrival at Queen's] Sugden having become a well known, much loved and sometimes controversial church leader [published] an annotated edition ofJohn Wesley's Standard Sermons...The fact that Sugden's work is still in print is perhaps a testament to an ongoing interest in Wesley's Sermons rather than in Sugden himself. The description in the Preface to the American edition of 1986, published by Zondervan, describing Sugden's work as 'the best existing edition of Wesley's standard sermons' cannot be taken seriously and is certainly not the case. It had then already been replaced by the superior critical edition of Albert C. Outler published in 1984...While somewhat helpful in placing each sermon in its context in Wesley's life and ministry and the eighteenth century world in general, [Sugden's annotations] add nothing to the more critical work done on the Sermons since Sugden's time... [they] are perhaps most valuable in providing insights into the practices of the Methodist Church of his day and there are many interesting sidelights for the reader... "

"The world of an eighteenth century Anglican priest and that of an early twentieth century Methodist minister were very different worlds indeed. Conservative Methodists were holding on to the earlier world; liberal evangelicasl [like Sugden] were pushing forward to a new one. Sugden's annotations are symptomatic of this development. To study Sugden's notes on Wesley is to see two worlds in collision, as the 'reasonable enthusiasm' of Mr. Wesley meets the rational modernism of Mr. Sugden. Few Methodists today would make much fuss over theistic evolution or biblical criticism. At the same time, while we have not entered a post-critical world, we do seem to have entered a post-liberal one. A post-liberal reading of Wesley would, I think, be willing to accept his 'storied world' without the need to dismantle it. A reader need no longer share the worldview of his or her subject in order to enter into a sympathetic understanding of it. Sugden cannot resist the need to 'correct' Wesley, yet he makes little effort to read him in light of Wesley's own Anglican theological tradition or the wider Christian interpretive tradition. He exhibits the rhetoric of modernist dismissal of all things ancient and pre-Darwinian. One may read Wesley today with a less defensive posture. Though some twentieth century Evangelicals hardened into Fundamentalism, Evangelicalism itself continued as the thoroughly modern movement it had always been, despite its own claim to be resistant to all things new. Sugden's edition of Wesley's Sermons reflects a recurring pattern in Evangelical religion - the unsettling tension between engaging with modern thought and holding to 'the faith once delivered.'"

Review of Gordon Rupp, The Old Reformation and the New

Gordon Rupp, The Old Reformation and the New: The Cato Lecture for 1966 (London: Epworth, 1967)

I love a book of good lectures now and then because it's not weighed down by too much detailed scholarly analysis. Originating as spoken presentations to a live audience they give scholars (and Rupp was an outstanding Reformation scholar) an opportunity to get into free style mode. When such reflections are based on a lifetime of scholarly activity, the peppering of anecdotes and well chosen aphorisms are a delight to read. Rupp was one of the greatest Luther scholars of his day and a Methodist to boot! (His 1947 Lectures on "The Righteousness of God" constitute a classic in the field.) This slim little volume reflects on the nature of the twentieth century as an Age of Revolution, examines the revolutionary impact of the sixteenth century Reformation (as a Crisis of the Word, a Crisis of Communication, and Crisis of Compassion) and then brings some words of sage advice to those engaged in the "New Reformation" of theological revisionism. He has little patience for innovators such as the Bishop of Woolwich, John AT Robinson, who compared himself with Martin Luther. "I wish him well," says Rupp. "He has now only to be unfrocked, tried and condemned for high treason, to write four of the world's classics, to translate the Bible and compose a hymn book, and to write some 100 folio volumes which 400 years hence will concern scholars all over the world, and to become the spiritual father of some thousands of millions of Christians - to qualify as the Martin Luther of a New Reformation." (p. 51) Rupp has no aversion to contemporary constructions of the faith but has only scorn for superficial mass media treatments that offer the same "baloon-like inflation" to theology and liturgy as are given to the Beatles and James Bond! (ibid) Though he has admiration for Bonhoeffer and his "religionless Christianity" he is not willing to "unchurch the Church" or "unpeople the people of God." "Once we admit that God has called us not because of our virtue or wisdom or efficiency - the ability to be up-to-date and impressive or exciting or brilliant - but simply because in His mercy he has pitied us, then we have another measure for the life and death and reformation of the Church." (p. 64). There is something here for contemporary missional and emergent thinkers who often speak as though the church is a hindrance rather than a help in engaging in mission and can even speak of being "post-church." Augustine, Luther, Newman, and Bonhoeffer (Rupp reminds us) were not only "incurably religious men, but professional religious men." (p. 64) That is, they were clergy - professional church leaders. Even Bonhoeffer with his secular Christianity was consumed with zeal for the house of the Lord. Rupp was convinced that there could be no genuine renewal of the Church in his time without the same kind of prophetic voices. The same remains true today.

Pipeline article on Booth College

The Salvation Army's Pipeline magazine has a write up on Stuart Devenish and I in our roles at Booth College. You can read an online pdf version of the magazine at this link The article is on p. 14 of the online version.

Homelands Delegation in Canberra

I was very glad to be able to offer a small amount of financial support for a delegation of Indigenous people from East Arnhem Land to travel to Canberra to put their case to the Federal Government. The Northern Territory government plans to restrict its funding to a small number of urban population centres thus requiring the people who live in their traditional Homelands to travel out of country to access services.

The delegation met with Indigenous Affairs Minister Jenny Macklin;Minister for Indigenous Health, Rural and Regional Health & Regional Services Delivery, Warren Snowdon; Senator Mark Arbib; and advisors to the Deputy Prime Minister Julia Gillard.

This short video shows some of the delegates expressing their thoughts on the meeting. I pray that the concerns of this delegation will not fall on deaf ears, and that the federal government will put pressure on the NT government to ensure a fair deal for the people in the Homelands. You can learn more about the Homelands by watching the following video.

Arminian Theology: Myths and Realities

This is a must read for clearing the air on the substance of Arminian theology. It is not Pelagianism; it is not semi-Pelagianism (why do people never say "semi-Augustinianism"?); It does not involve any kind of works-righteousness system. It does not have human free will at its centre but rather a view of God as a God of grace and love. Olsen is very fair to Calvinists, courteous and irenic. He takes his fellow Arminians to task for misrepresenting Calvinism. Any further ongoing public debates between Calvinists and Arminians must take Olsen's account into consideration. For all this praise there are some weaknesses in the book. There is a considerable amount of repetition as each chapter is designed as a stand alone rejoinder to each of the 10 myths covered. (The author concedes this problem in the introduction.) Connected to this arrangement is a certain sameness to the chapters as each one follows an almost identical format. The myth is stated and then refuted by citations from Arminius, Episcopius, Limborch (who proves over and over to be the real problem, rather than Arminius), John Wesley, nineteenth century Methodists (this means Watson, and Pope in Britain and Ralston and Miley in America), and twentieth century Arminians, including the Nazarene theologian H. Orton Wiley and frequently Thomas Oden, who disclaims the label "Arminian" but clearly holds Arminian views as is clear in his "Transforming Power of Grace." Olsen's dependence on Wesley is almost entirely from Oden's "John Wesley's Scriptural Christianity." It would have engendered more confidence on the part of this reader if Olsen had demonstrated a more independent grasp of Wesley's writings. Nonetheless, Oden's work is a safe guide to Wesley so nothing really goes awry. Overall, I am enthusiastic about this work and hope it will be read widely by those on both sides of this theological divide.

Living as God's Holy People: Pauline Perspectives on Christian Holiness

New Testament theologian, Dr. Kent Brower of Nazarene Theological College, Manchester (pictured above), treated his audience to a preview of his forthcoming book on Paul’s theology of holiness at the Inaugural Conference of the Australasian Centre for Wesleyan Studies held at Booth College 14-15 August. Representatives of the Church of the Nazarene, the Salvation Army, and the Wesleyan Methodist Church were part of the organising committee for this stimulating series of lectures.

In Paul’s theology, holiness is an essential aspect of God’s purposes for his people. Through faith in Christ we have peace with God, a peace marked by the end of our old pattern of living, because sin’s reign has been broken. There can be no genuine conversion apart from the sanctifying work of the Spirit who produces within believers the cruciform character of Jesus. The fruit of the Spirit flourishes in love-based, grace-restored relationships and holiness is profoundly communal. While the Spirit lives in individuals, Paul understands the people of God in community as the dwelling place of the Spirit. God’s holy people are to exhibit a contagious holiness as they engage in holy mission and holy love in the world.

Each day began with worship and each of the four lectures was followed by a time of stimulating discussion. A number of scholars presented capsule summaries of their current research in an information session on Saturday afternoon which also saw the official launch of the Australasian Centre for Wesleyan Research. Current research topics included John Wesley as a pastoral theologian, holiness and the Incarnation, Gregory of Nyssa on holiness, and Edward Sugden on entire sanctification. Dr. Brower was interviewed on Jon Cleary’s Sunday Night ABC Radio programme on 30 August. The podcast of the interview can be heard by visiting the programme's website by clicking this link.

The Australasian Centre for Wesleyan Research promotes and supports research on the life, work and times of John and Charles Wesley, their historical and theological antecedents, their successors in the Wesleyan tradition, and contemporary scholarship in the Wesleyan tradition. This includes areas such as theology, history, biblical studies, education, ethics, literature, mission, philosophy, pastoral studies, practical theology, and social theology.

Some of the organisers of the Conference: Graeme Durston, David McEwan, Glen O'Brien (at rear); Bec Dundasamy, Adam Couchman, Bruce Allder (front row)

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Men of Tomorrow: Geeks, Gangsters, and the Birth of the Comic Book

This is a meticulously researched and fascinating account of the origins of comics. It is part journalism, part social history, part biography, and part mystery. The connection between the comics, the pulps, pornography and organised crime is disturbing but like a road accident as much as it repels you, you can't look away. The human interest element lies in the tragic injustice perpetrated on Jerry Seigel and Joe Shuster, the kids who created Superman and the disintegration of Seigel into old age, nursing anger and bitter resentment at the suits in the industry who ripped him off so badly. There's a screenplay hidden in here, if this could be given the kind of noir treatment found in the excellent biopic of TV Superman George Reeves, "Hollywoodland." There is some brief interesting material here on Marvel creators like Stan Lee and Jack Kirby but it's primary focus is on DC/National Comics. Once having read this it is hard to read a Golden or Silver Age comic as an innocent piece of naive entertainment. Once known, the human cost behind all that spilt ink is hard to shake off.

10 Life Lessons from Sam Raimi

WARNING: Oblique spoilers ahead!

1. Always be nice to old gypsy ladies and give them what they want.
2. Do not attempt to leave an underground car park on your own after hours.
3. Keep your air conditioning vent well closed when in the vicinity of cursed doilies.
4. Keep well away from the body when attending a wake.
5. Do not attempt to exhume human remains from a grave in a heavy downpour of rain.
6. Killing your cat will not appease the devil.
7. When attending sceances make sure you kill the goat.
8. When you have a chance to eliminate your competition at work...do it!
9. Never walk backwards on a train platform.
10. ALWAYS check what's in the envelope!!

And one from me - Do not go see Sam Raimi's latest film if you have a weak heart or are easily offended by over the top "Evil Dead"-style gore. If you do not fit either of these descriptions go and enjoy a good scary laugh.

Action in the North Atlantic (1943)

This is not a bad actioner if you can get over the gung-ho propaganda. The special effects are good for the period. The strategy was so accurate this was used as a training film in the Merchant Marine. The problem is the film feels like a training film. There's some pretty snappy dialogue, but the relentless propaganda is so unforgiving that a sailor who simply expresses a wish to be home with his wife and family is made to feel like an unpatriotic coward. Needless to say he has a change of heart and signs up for another tour of duty. I actually preferred the brief civilian scenes when Bogie goes on shore leave and gets himself a wife after getting into a scrap in a bar with a poor bozo whose loose lips threaten to sink ships. Raymond Massey as the ship's captain hams it up considerably. There is a great funeral aboard ship where Bogie leads in the Lord's Prayer, reads from the Scriptures and says, "Now that's God's Word. And it's good." That's worth the price of the DVD! The cover said it was 102 minutes; it was actually 120 and it does drag a bit. Two and half stars from me. Here's the trailer: