An Advent People - Sermon for the First Sunday of Advent

Text: Luke 21:25-36

Today’s Gospel reading may seem an odd one for the first Sunday in Advent. Aren’t we supposed to have more positive and comforting messages as we approach the Christmas season? So what is all this talk about the end of the world and distress among the nations and people fainting with fear? It all seems a little alarmist doesn’t it?

These words of Jesus are thought by many people to refer not to the very end of the word but to the great destruction that was to come upon Jerusalem in 70 AD when the Roman army surrounded the city and then destroyed it slaughtering tens of thousands of its inhabitants and desecrating all that was holy, including the Temple, the centre of the Jewish people’s religious life, which was never to be built again.

Verse 32 supports this idea with its declaration by Jesus. “Truly I tell you, this generation will not pass away until all these things have taken place.”

Yet there are other verses that seem to speak of a more universal destruction “For it will come upon all who live on the face of the whole earth (v.35).

Perhaps there are element of both a soon to occur event and a telescoping toward the very end of the world. Whether this passage refers primarily to the very end of the age or only to a time of great cataclysm that will usher in a great historic transition, its message remains the same.

1. Whatever else may change, God’s Word endures forever. “Heaven and earth will pass away, but my words will not pass away.” (v. 33)

2. Our hearts are not to be weighed down with worries. "Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly like a trap (vv. 34-35)

3. We need to be alert so that when all the shaking is over and everything is settled again we will be found standing before the Son of Man. “Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.” (v. 36)

Whatever else may change, God’s Word endures forever.

“Heaven and earth will pass away, but my words will not pass away.” (v. 33)

Things in this world are in a constant state of flux. Nothing stays the same for very long. What a week it has been in politics with Malcolm Turnbull (left) not knowing from one day to the next whether he will continue as Leader of the Opposition. The once formidable Liberal Party, once so united and strong under Howard, is now in complete disarray.

Our local church is facing great changes in the coming year and we are all uncertain about the outcomes. At such a time we need to hear Jesus’ reminder that though heaven and earth may pass away, God’s Word never will.

Jesus told his disciples that when they saw signs of great changes about to happen, they should “stand up and raise your heads, because your redemption is drawing near.” (v. 28) He didn’t say “run and hide,” but “stand up and raise up your heads.” He told them to place the present unsettling circumstances into the bigger picture of God’s redemptive purposes.

“On May 19th, 1780 the sky of Hartford [Connecticut] darkened ominously, and some of the [members of the house of] representatives, glancing out the windows, feared the end was at hand. Quelling a clamor for immediate adjournment, Colonel Davenport, the Speaker of the Connecticut House of Representatives…rose and said, "The Day of Judgment is either approaching or it is not. If it is not, there is no cause for adjournment. If it is, I choose to be found doing my duty. Therefore, I wish that candles be brought."

This should also be our response in times of great change and uncertainty about the future. Our message is not "run away and hide!" but "bring candles!"

Our hearts are not to be weighed down with worries.

“Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly like a trap.” (vv. 34-35)

It is interesting to note the connection here between a lack of confidence regarding the future and “dissipation and drunkenness.” It seems that a common human response to an apparently meaningless future is to “eat, drink and be merry for tomorrow we die.”

My mum asked me to take her to the Chatswood RSL Club for her birthday dinner. After I got bored with the karaoke performances, I wandered into the gaming room and just stood and watched as people sat on their stools, eyes dull and listless, and pressed their little buttons, over and over and over again. Each person hoping that the next moment would see the big payoff. They lived so completely "in the moment" that they were trapped in it. They had no setting out point, no horizon, no destination, no sense of direction, but were trapped in an eternal now with no entry point and no exit point.

“Neill Hamilton, who taught at Drew University for many years, once observed how people in our time lose hope for the future. It happens whenever we let our culture call the shots on how the world is going to end. At this stage of technological advancement, the only way the culture can make sense of the future is through the picture of everything blowing up in a nuclear holocaust [or the ice caps will melt through global warming, the seas will rise and the coastal areas will be swamped.] The world cannot know what we know, that everything has changed in the death and resurrection of Jesus, that the same Christ is coming to judge the world and give birth to a new creation. And so, people lose hope. As Hamilton puts it: This substitution of an image of nuclear holocaust for the coming of Christ is a parable of what happens to Christians when they cease to believe in their own eschatological heritage. The culture supplies its own images for the end when we default by ceasing to believe in biblical images of God's triumph at the end. The good news of the gospel is this: when all is said and done, God is going to win.”

I noticed a magazine in the newsagent on Friday called Tattoo Revival. It reminded me of how popular tattoos have become in the last few years. It used to be that only sailors and bikers got tattoos but now fresh young people, boys and girls like to cover their bodies with ink art. I mused on why there had been a revival of interest in tattoos. After all, most of those tattoos that look cool on a nineteen year old are going to look rather uncool on a fifty or sixty year old. And I wondered whether they were not symptomatic of a culture that gives no thought for tomorrow. If it looks good now, why worry about tomorrow? Deborah Harry sang back in the 70s – “Die young, stay pretty.” People live with no sight of the end in view.

Christians, however, are to be Advent people, living in anticipation of the end, knowing that there is indeed a direction to history. Believing that there is a destination to their lives they are not content to live dangerously for the moment.

We need to be alert and ready

“Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.” (v. 36).

When all the shaking is over and everything is settled again we need to be found standing before the Son of Man.

The same God who stooped over and gathered up a handful of dirt, shaped it into a "man" and breathed into its nostrils the breath of life, will meet us also at the culmination of all things. We stood before God that day and we will stand before God again. There is purpose in our lives - a beginning, an end, and a purposeful direction. Our existence has momentum, forward thrust. It is bracketed by "let us make man in our our own image" and "enter into the joy of the Lord." This is what it means to be an Advent people.

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 Cundasamy, Adam Couchman, Bruce Allder (front row)

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• Responding to Concerned Nazarenes (masbury.wordpress.com)

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.

Movies A-Z: 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:

Come and Study at Booth College

Booth Seminar with Tom Noble

I have just concluded two enjoyable days at Booth College reflecting on John Wesley's Doctrine of Holiness with Dr. Tom Noble of Nazarene Theological Seminary. What follows is an attempt at a precis of what he presented. The exposition was punctuated throughout by a series of thirty-one well-chosen direct quotations from Wesley's writings which I'm not going to reproduce here, but trust me it was very well grounded in the primary sources. What exactly was Wesley's doctrine of holiness and is it coherent? There are a number of hurdles that must be overcome in order to answer these questions. The first is that Wesley's writings were occasional in nature; they were written to address particular occasions rather than being systematic statements of Christian doctrine. The largest treatment of the topic is The Plain Account of Christian Perfection which is a pastiche of materials from across his whole career, hence there is a certain lack of coherence to it. His doctrine developed over time so one must give careful consideration to when a given statement was made andin what context. A further complicating factor is that we come to a reading of Wesley with other theological sytstems in mind and it is difficult for us to lay those aside and read Wesley on his own terms. Finally there is the matter of semantics. We must define terms in order to reach understanding and Wesley uses his terms with a distinct meaning that must be identified. It's important to remember that theological definition is a kind of map of the Christian life. The map is not the journey itself.

Wesley's theologiccal heritage is a broad one. It begins with the Fathers especially the Ante-Nicene writers of the "primitive church." Clement of Alexandria speaks of two levels of perfection - every Christian is "perfect" in the sense that he or she is perfectly a Christian (one cannot be half a Christian) and yet there is a higher degree of perfection that awaits the believer. The anonymous writer "Macarius" speaks of a holy flame that purifies from sin. Augustine, [pictured at left] (not one normally associated with Wesley in a positive way) spoke of love (amor) as either concupiscentia or caritas. We either love the things of the world or we love the things of God. It is a matter of how our love is directed. "Turn the waters flowing into the drain into the garden." It was admitted that there is no direct influence of Augustine on Wesley, in the sense of a paper trail that demonstrates Wesley's close engagement with Augustine's writings. Rather, as the theologian of love par excellence, Augustine's theology profoundly influences the entire Western tradition and Wesley is a part of that tradition, especially in his emphasis on loving God with the whole heart, soul, mind and strength. Moving beyond the patristic period we may consider Bernard's four levels of perfection in love, and Thomas a Kempis' "purity of intention," the latter having a particular emphasis on Wesley's thought. Through the Moravians Wesley discovered the Lutheran emphasis on justification by grace through faith, and he draws on the Pietist and Puritan emphases within the Protestant tradition.

Next we turned to the development of Wesley's doctrine. He was first captured (well before his Aldersgate experience) by the goal of Christian perfection. Only later did he grasp justification by faith whereupon there was a shift from an emphasis on a steady obedience to God's law as the means to perfection to an emphasis on the grace that flows from Christ and his atoning work on the cross. Then he combined the two in what George Croft Cell famously referred to as "an original and unique synthesis of the Protestant ethic of grace with the Catholic ethic of holiness." Tom Noble suggests that a better way to think of it is as a synthesis of the Protestant Evangelical doctrine of justification by grace through faith and the Patristic and Medieval doctrine of holiness [this sounds like the same thing to me so I may have missed something here. During question time we also discussed the possibility that the Eastern idea of theosis has been seen by some as an important contributing factor in this synthesis].





















How exactly did Wesley use the term "sanctification"? In a number of ways. Sometimes the word means "initial sanctification" or the "regeneration" that accompanies the new birth. At other times it means "gradual" sanctification and at other times "entire sanctification." To avoid confusion Wesley recommended that the qualifier "entire" should always be used if a second work of grace beyond the new birth was in view. The problem was he didn't always follow his own rule, leading to some confusion. Justification effects a relative change; sanctification (that which comes at the new birth) a real change. The word "relative" here should be understood in the sense of "relational" - a change in relationship toward God. Nineteenth-century Holiness teachers, contrary to Wesley, almost always used the word "sanctification" to refer to "entire sanctification." One is "saved" and then later "sanctified." But this has a tendency to obscure the breaking of the power of sin that takes place in the new birth (initial sanctification). [As an aside Dr. Noble expressed the view that the doctrinal expressions of our nineteenth-century forebears in the American holiness movement were more culturally conditioned than Wesley's in his own day.]

One of Wesley's key texts is 1 John 3:6,9 given here in the Authorised (King James) Version, the standard translation of the day. "Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him...Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." How can this text be reconciled with Christian experience? It is in the context of dealing with this passage that Wesley comes up with his well-known definition of sin as "voluntary transgression." The term "transgression" is used by Wesley in two ways - 1) voluntary transgression - "sin properly so called" and 2) involuntary transgression. It is only the first that is in view in 1 John 3. Real Christians do not deliberately go out and break God's commandments. Their lives are marked by obedience. But we are not free from involuntary trangressions so long as we are in this body. These are not properly speaking "sins" (in that they are not voluntary trangressions of a known law of God) yet still they fall short of absolute perfection so they must be daily confessed and they require (and receive) the continuing cleansing of the shed blood of Christ. John's declaration that the believer cannot sin (in the first and proper sense of a willful trangressionn) is a conditional impossibility. So long as he relies on Christ he cannot live in a manner that denies Christ's Lordship.

The intial sanctification that is concommitant with the new birth is followed by the "gradual work" of mortificatio (putting sin to death) and vivificatio (bringing the Christian graces to life). Different Christians are at different stages in this process. Some, in the language of John's first epistle, are "little children," others "young men", still other "fathers." The goal of the complete mortification of inbred sin is possible in this life (contra Calvin)but it is not something attained in a "holiness meeting" in which a holiness sermon is addressed to a group of lukewarm Christians with otherwise no previous interest in the pursuit of perfection. Rather it comes in the context of a lifelong pursuit of perfect love for God and neighbour to serious Christians who are availing themselves of all of the classical Christian disciplines. Mountain tops are not reached in a few easy steps but after a long and arduous ascent.

"Entire sanctification" is the act of God bringing the believer to perfection in love. It is not something to be sought for its own sake, not an end in itself but the means to the end of perfect love. Wesley's focus is on the result rather than the means, whereas the nineteenth-century holiness movement tended to focus on the means (the "moment" or "instant" of entire sanctification). Wesley never used the word "crisis" in reference to entire sanctification (that is a nineteenth-century term), though he did speak of the "instantaneousness" of the gift. Nor did he ever use "experience" as a noun, that is, he never spoke of "getting the experience" of entire sanctification. Instead he spoke of loving God more and more until God was loved perfetcly.

What then in this "perfect love"? Wesley employed three models. 1) The Psychological model - purity of intention. 2) The Christological model - "all the mind that was in Christ Jesus" and 3)The Ethical [or Love] model - the great commandment to love God with the whole heart, soul, mind and strength and the neighbour as onself. Entire sanctification is not something different in kind from the holiness received in the new birth but different in degree. The heart filled with love has no room for sin. It has experienced the "expulsive power of a new [or greater] affection." It is not the rocket propulsion that sends a spacecraft to the moon, but the moon's own gravitational pull. The spacecraft has been freed by the earth's gravitational pull and captured by the moon's until it is drawn into a safe landing. So entire sanctification frees the heart from sin's gravitational pull until it is captured by the gravitational pull of perfect love.

Whether or not this change is instantaneous is not a question Wesley answers dogmatically. He concedes [in The Plain Account of Christian Perfection] that an instantaneous change had been wrought in some believers. Others canot perceive the exact moment in which this change was made nonetheless they do now love God perfectly. "It is often difficult to perceive the instant when a man dies; yet there is an instant in which life ceases...And if even sin ceases, there must be a last moment of its existence and a first moment of our deliverance from it." Still, in the sermon "On Patience" he declares that the Scriptures are silent on this question and that every person may hold his own opinion so long as others are allowed to do the same. "Be the change instantaneous or gradual, see that you never rest till it is wrought in your soul..."

It is also important to establish what entire sanctification is not. It is not final salvation, legal perfection, or freedom from "involuntary transgressions." It is not a holiness independent of Christ for even the most fully sanctified must rely daily on Christ's shed blood. It is not "static," not a permanent state from which it impossible to lapse. Nor is it a proud or self-sufficient holiness, for none know their "imperfections" so well as the "perfect." It is not the first reception of the Spirit for the Spirit is received at the new birth.

Wesley's doctrine of holiness is not a straightjacket for determining theological orthodoxy. It is a map, a guide, and like all theological language it is analogical, built on metaphors not exact correspondence. Even so it is an approach which is coherent, challenging and richly satisfying.



Above: Some participants at the Tom Noble Seminar (l to r): Sing-Chee Tan, Tom Noble, Steve Wright, Glen O'Brien (photo courtesy of Heather Wright's Facebook page.)

The Preacher Special Edition

I don't really get the point of so-called "Mature Age" comics like this. Fair enough, a parent needs to be warned against giving something with this kind of filthy content to little Johnny to read. 80% of comic readers are adults anyway and we don't need to read the F word in every panel to enjoy a comic's dialogue with an adult level of sophistication. Look, it's not that I'm prudish. I can cope with strong language on the screen and in literature without getting offended. What does offend me is when Garth Ennis thinks I will be impressed if he throws in a bunch of really disgusting dialogue and that this will make me think, "Ooh a comic for my age group. How impressive." Well, no, I don't think that and no, I'm not impressed. Look I love the folks at the DC Nation; they give me a lot of reading pleasure but really, Mr. Didio, what is this "Special Edition" branding but a big cash-in on the Watchmen movie? "After Watchmen...What's Next?" Well it certainly isn't The Preacher that's for sure. Alan Moore's Watchmen is a genuine masterpiece of its type. The Preacher is not. What's the connect here? I can only assume anticipated sales. I picked this up because it was cheap ($1.95 AU with a $1.00 US cover price). DC hopes people will read this and the others in the series and then go off and buy the more expensive graphic novels in trade paperback. Well, here's one customer who won't be doing that.

So what's the story all about? The Rev. Jesse Custer is the pastor of a small Texas congregation who one day begins to act very out of character, using dirty words and such . Apparently he has been possessed by some cross-bred Angel/Demon creature called Genesis who has escaped from heaven (heaven is somewhere you want to escape?) after pulling an angel's head off. Now it's coming to earth and wants to wreak a bit of havoc down here too. So the angels call up from the dead some kind of vigilante called "the Saint of Killers" (a bit unimaginative Garth) to sort the whole thing out. I wish these guys who want to follow biblical themes (commendable) would read a bit of actual theology. It's so much more interesting than the pea soup of ideas based around the old threadbare heaven and hell/angels and demons dichotomy offered up here. This is a critically acclaimed series (first published in 1995 in DC's Vertigo inmprint), so maybe it got better as it went along, but this first issue doesn't impress I'm afraid. As for Steve Dillon's art it looks like something from the portfolio of an ambituous young artist that DC would send back with a kindly word to "keep developing your style son..." Again maybe it improved in subsequent issues but I don't think I'll be bothering to find out. Two stars from me.

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65 Revisited

This film is a bonus disc of outtakes from D.A. Pennebaker's classic film Don't Look Back. I have had two different editions of the film for a couple of years (including the deluxe set pictured below) but have only just gotten around to watching this bonus disc. It is very similar in style to Don't Look Back with its black and white cinema verite style. The camera can actually be heard whirring and clicking through much of this footage. This is a great little slice of life recording Dylan's 1965 tour of England just before the 1966 world tour that saw him shock the folk purists by plugging in and rocking out with the Hawks. It is more than a collection of disconnected outtakes but a film in its own right. Think of it as another witnesses version of the same events. It was actually released in cinemas in 2007. Bob is charmingly friendly to his fans which is in stark contrast to his withering contempt and merciless sending up of journalists. In one scene he is standing around with a few spotty teenagers who are clearly overawed to be with their idol. After a little small talk, a long awkward pause is broken by an embarrased fan blurting out, "I dunno wot to say." Bob replies in all sincerity, "Neither do I." If you have never imagjned Bob Dylan in a suit and tie you need to see the scene in this film where he buys himself a new suit coat and gets very enthusiastic about the pink tie he chooses to go with it. (How can Dylan still be the coolest man on the planet 44 years later?)

There are some great musical moments. Unlike Don't Look Back, here you will get full length concert performances of classic songs such as It's Alright Ma (I'm Only Bleeding) and To Ramona. There are also plenty of interesting moments tinkering around back stage including a piano-based It takes a Lot to Laugh (It Takes a Train to Cry). In one odd moment Bob can only remember the tune to Let Me Die in My Footsteps and cannot for the life of him remember the words, or even the title. It's hard to believe that he recorded this great song only about two years earlier and now it's only a vague memory. I guess it's a testament to just how prolific he was at the time and to his strangely cavalier attitude toward his own material, an attitude that has remaiend within him throughout his career. The film ends with an alternative version of the famous cue cards film clip of Subterranean Homesick Blues, on a rooftop instead of an alley, and with his record producer Tom Wilson standing in for Alan Ginsberg. This is a classic rock documentary not to be missed, but make sure you see Don't Look Back first.

Here's Bob buying that pink tie:



If you liked this entry you might also enjoy some of my other Dylan posts. Dylan in Melbourne 1966, Don't Look Back, Dylan in Melbourne (2007)

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Australia by A.D. Hope

A nation of trees, drab green and desolate grey
in the field uniform of modern wars,
darkens her hills: those endless outstretched paws
of sphinx demolished or stone lion worn away.

They call her a young country but they lie
she is the last of lands, the emptiest,
a woman beyond her change of life, a breast
still tender, but within the womb is dry.

She has no gods, no songs, no history:
the emotions and superstitions of younger lands,
her rivers of water drown among inland seas;
only the river of her stupidity

floods her monotonous tribes from Cairns to Perth.
In them at last those ultimate men arrive
who will not boast “we live” but “we survive”:
a type that will inhabit the dying earth.

And her five cities, like five teeming sores
each drains her: a vast parasite robber state
where second-hand Europeans pullulate
timidly on the edge of alien shores.

Yet there are some like me turn gladly home
from the lush jungle of modern thought, to find
the Arabian desert of the human mind;
hoping, if still from the deserts prophets come,

such savage and scarlet as no green hills dare
springs in this waste, some spirit which escapes
the learned doubt, the chatter of cultured apes
which is called civilization over there.

Hulk 282 (April 1983) "Again, Arsenal!"

The story opens with The Leader sitting at his computer aboard Omnivac, his orbiting space station plotting ways to conquer the world now that he believes the newly intelligent Hulk, finally under the control of Bruce Banner, is no longer a threat. Back at the Empire Hotel, Tony Stark is informed by the management that Bruce Banner and his friends can no longer stay at the hotel after it was trashed in last issue's battle with the Leader. They relocate to Avengers' Mansion to avoid more civil destruction. There, Bruce Banner helps Iron Man search for Ommivac, the Leader's orbiting space station using Stark's Omnifunctional Detection Device. Banner's Krylorian lover Bereet requests permission to film scenes for a documentary she is making on the Hulk. Iron Man refuses because there is no security clearance for cameras in Avengers Mansion. Bereet storms out in a huff and meets Jennifer Walters aka the She-Hulk in the hallway. Jen tries to be friendly but Bereet gives her the brush off. Meanwhile in the Bahamas, Betty Ross is sunbaking on the beach in a bikini trying to forget Bruce Banner. Her father General Thunderbolt Ross, on the beach in full military uniform, tells her that Banner remains a monster and should be forgotten once and for all. He embraces his daughter and they both shed a tear. Meanwhile back at Avengers Mansion Bruce and his cousin the She-Hulk are in deep conversation. Bruce aske Jen for forgiveness for turning her into a monster, but she tells him that she does not consider herself a monster and likes being the She-Hulk, as she is no longer the victim she once was. Her origin is retold. A former lawyer, Jennifer Walters was gunned down and lay close to death until a gamma-radiated blood transfusion from Bruce saved her but also transformed her into the savage She-Hulk. She considers herself now "an aggressive, positive force for good"; she likes being green and fighting supervillains and only has gratitude for what Bruce did. She tells Bruce that she does not consider herself or Bruce to be monsters and reassures him of her support. Suddenly, Jarvis is heard crying out in pain. Bruce, now with the power to transform into the Hulk at will, morphs into the Hulk and heads off to see what is happening,just as Stark's Omnifunctional Detection Device locates Omnivac. Arsenal the Living Weapon has emerged from the deepest sublevels of Avengers Mansion (Arsenal was created by Howard Stark, Tony Stark's father, in the closing days of WWII, and was controlled by a computer code-named "Mistress" with the voice of Maria Stark, Howard Stark's wife. It made its first appearance in Avengers Annual #4). The She-Hulk is attacked by the Living Arsenal and she wonders whether Bruce still has the rage that the Hulk had formerly now that he has control over his transformation. That question is answered in the affirmative as Banner gets angry and fights the living Arsenal with full Hulk power, until he destroys him. Banner discovers that the fight has been set up by the She-Hulk and her fellow Avengers, who suddenly appear, to prove to him that if he fights with Hulk's heart instead of Banner's head he can still be unstoppable. Iron Man informs the Hulk that the Leader has been located and the Hulk calls the Avengers to join him and go after the mad genius. "Next Month: Follow the Leader!"

The best thing about this comic is the art. Sal Buscema and Joe Sinnott are two of Marvel's greats. After reading a comic I like to just flip through the pages revisiting some of the interestig panels. Usually there are one or two worth considering again. This issue has whole pages full of great panels. The Leader never looked quite so egg-headed and malevolent as he does here. Tony Stark's eyes behind Iron Man's helmet speak volumes and the She-Hulk just leaps off the page. Bill Mantlo writes some pretty good dialogue too. Here's a sample of Sal Buscema's Hulk art, this one from three issues later - Hulk #285. Of course, it looks better in colour but this will give you an idea of his dynamism! "Get out of my way, insect!"


My rating 3 and and half stars. You can see the page I built at the Marvel database here.

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Movies A-Z: Across the Pacific

I'm watching my DVD collection from A-Z and have decided to post my reviews here at The Batcave for your reading pleasure. Across the Pacific is a good little espionage movie with witty dialogue and Bogart in fine form as the weary cynic who is more than he appears. Mary Astor and Sydney Greenstreet, who also costarred with Bogart in The Maltese Falcon (also directed skillfully by John Huston) are good here. Astor takes a more comedic turn in this than the ingratiating manipulator she plays in The Maltese Falcon. The racial stereotyping of the Japanese (seen clearly in the trailer below) is what one might expect from a propaganda film of this sort. No doubt it was films like this that fed into the sentiment that saw many even second and third generation Japanese-Americans interred in prison camps for the duration of the war. The "Warner at the Movies" special features make their usual appearance and gaurantee a great immersion experience, of going to the movies in the 40s with a trailer for a film on the Royal Canadian Airforce starring Jimmy Cagney, a wartime newsreel, a half-hour long American military propaganda film on pilots, interesting because it's in colour and a war-themed Loony Tunes cartoon. Rating: 3 and a half stars.

My Little Golden Book About God

I read this profound little book to my children when they were small and bought a copy for my grandaughter yesterday. How many books about God first published in 1956 are still in print today? Yet this can still be had at any Woolworths store for less than three dollars. The text by Jane Werner Watson is simple but childlike in its trust. The marvelous drawings by the incomparable Eloise Wilkin remain moving and quietly meditative with their large cherubic faces marvelling at creation's wonders great and small. Try to beat the following for a little piece of natural theology.

Look at the stars in the evening sky.
so many millions of miles away
that the light you see shining left its star
long, long years before you were born
Yet even beyond the furthest star,God knows the way.

Think of the snow-capped mountain peaks,
Those peaks were crumbling away with
age before the first people lived on earth.
Yet when they were raised up sharp and new
God was there, too.

Bend down to touch the smallest flower.
Watch the busy ant tugging at his load.
See the flash of jewels on the insect's back.
This tiny world your two hands could span,
like the oceans and mountains and far-off stars,
God planned.

John Wesley on "the Brute Creation."

Wesley’s sermon No. 64, “The New Creation,”[1] written in 1785, includes many speculations, and reflects his unfaltering optimism of grace. He looks forward to remarkable changes in the galaxies above us and in the earth's own atmosphere and elements. The plant and animal kingdom will share in this cosmic renewal. The greatest change of all will be “An unmixed state of holiness and happiness far superior to that which Adam enjoyed in paradise.” There is here no sitting around on clouds playing golden harps while in some disembodied state. The bodily resurrection will be matched by a cosmic renewal of all creation. What implications might this have for a Christian view of animals? If we are to treat our bodies with respect for they are the temples of the Holy Spirit, and will one day be raised in glory, how then should we treat the natural world, including animals, which will also share in that cosmic renewal? In “The General Deliverance” (Sermon 60)[2] Wesley asks, how the love of God to all his creatures is compatible with the suffering we see around us.[3] He is seeking in part to resolve the philosophical problem of evil. Wesley views the pre-fallen animal creation as “more highly exalted in intelligence than they are today.” Therefore, it did not surprise Eve to hear the serpent speak. Humanity was the channel of conveyance between God and the creation. When this channel was blocked or broken the “brute creation” was plunged into the Fall along with Adam and Eve.[4] The brute creation groans and, though we don’t hear it, God does. “He knoweth all their pain, and is bringing them nearer and nearer to the birth which shall be accomplished in its season.” Wesley sees the word of God in Romans 8 about the deliverance of creation very seriously, foreseeing even the possibility of animals being exalted to the present intellectual ability of human beings. Some have argued that the Western tradition up until Descartes believed that animals had souls. Wesley seems to hold this view, speculating that God might even give animals, in the redeemed order, the capacity to love God. "May I be permitted," Wesley asks, "to conjecture concerning the brute creation? What, if it should then please the all-wise, the all-gracious Creator to raise them higher in the scale of beings? What, if it should please him, when he makes us “equal to angels,” to make them what we are now, - creatures capable of God; capable of knowing and loving and enjoying the Author of their being? If it should be so, ought our eye be evil because he is good? However this be, he will certainly do what will be most for his own glory."[5] For many people the problem of animal pain is the worst aspect of moral evil, for animals are not moral beings. [This why when watching a battle scene in a movie you might find yourself saying when a horse is killed, “Oh not the horses! They haven’t done anything wrong!”] Wesley goes some way toward answering this by hypothesising that they also may have something better ahead of them in the new heavens and the new earth. Wesley attempts to answer the theological problem of evil, in a felix culpa fashion, by hypothesising that animals may also have something better ahead of them in the new heavens and the new earth.[6] Just as John Wesley thought that the creation of a new world, purged of everything that hurts or kills, was the only final answer to the problem of evil, perhaps an eschatological scenario that includes the animal kingdom will help give us greater compassion toward animals. According to Wesley, God is concerned “every moment for what befalls every creature upon earth; and more especially for anything that befalls any of the children of men.” This may seem hard to believe considering the “complicated wickedness” and “complicated misery” we see on every side. Yet it remains true that all God’s wisdom is employed for the good of his creatures, both human and non-human.[7] In the final analysis, the only satisfactory answer to the problem of evil for Wesley is that “It will not always be thus.”[8] In eschatology, we find some hope in the face of animal suffering. Believers are called to live out in the now, the principles of the world that is to come. Generally the Christian tradition has respected the body, since it is destined for resurrection. Paul, for example, argues against both gluttony and fornication (in 1 Corinthians 6:12-20), on the basis that the body will participate in the resurrection. Nothing should be done with the body in this world that would be inappropriate in the next. A similar respect needs to be learned for the environment and for non-human life forms, since these also will participate in the general restoration of all things in the new heavens and the new earth. (Wesley became a vegetarian though it is not clear that it was for this particular reason.) Echoing Wesley, either consciously or unconsciously, animal ethicist Andrew Linzey reminds us that “the world as we know it is not the only possible world.”[9] As an eschatological community, the Church is to give a watching world some glimpse of that world to come if it is to be faithful to its trust. [1] Based on Revelation 21:5, “Behold, I make all things new.” [2] John Wesley, Sermon LX, “The General Deliverance,” in Vol. VI of The Works of John Wesley [Jackson ed.] (Kansas City: Beacon Hill, 1979 reprint of 1872 edition issued by the Wesleyan Methodist Book Room, London), 241-52. [3] Sermons in Works (BCE), 437. [4] Ibid, 438-40. [5] Wesley, Works (Jackson edition) VI:250. [6] Felix culpa is a Latin expression meaning “O blessed fault!” It refers to Augustine’s view that God must have allowed the fall to take place because he had something far greater in mind. That is a blessed fault that leads the final renewal of all creation in the eschaton. [7] Sermons, in Works (BCE), 540. [8]John Wesley, Sermon LXIII, “The General Spread of the Gospel,” in Vol. VI ofThe Works of John Wesley [Jackson ed.] (Kansas City: Beacon Hill, 1979 reprint of 1872 edition issued by the Wesleyan Methodist Book Room, London), 499. [9] Andrew Linzey, Christianity and the Rights of Animals (New York: Crossroads, 1987), 40-41.



In this final post on Animal Theology I want to look at some of John Wesley 's reflections on the future state of the planet in his sermons on "The General Deliverance" and "On the General Spread of the Gospel." He asks how the love of God toward all of his creatures can be compatible with the suffering we see around us. He views the pre-fallen animal creation as “more highly exalted in intelligence than they are today.” Therefore, it did not surprise Eve to hear the serpent speak. Humanity was the channel of conveyance between God and the creation. When this channel was blocked or broken the “brute creation” was plunged into the Fall along with Adam and Eve. The creation groans for deliverance and, though we don’t hear that groaning, God does. “He knoweth all their pain, and is bringing them nearer and nearer to the birth which shall be accomplished in its season.” Wesley takes Paul's vision of a renewed creation in Romans 8 very seriously, foreseeing even the possibility of animals being exalted to the present intellectual ability of human beings

Some have argued that the Western tradition up until Descartes believed that animals had souls. Wesley seems to hold this pre-Cartesian view, speculating that God might even give animals, in the redeemed order, the capacity to love him. "May I be permitted to conjecture concerning the brute creation? What, if it should then please the all-wise, the all-gracious Creator to raise them higher in the scale of beings? What, if it should please him, when he makes us 'equal to angels,' to make them what we are now, - creatures capable of God; capable of knowing and loving and enjoying the Author of their being? If it should be so, ought our eye be evil because he is good? However this be, he will certainly do what will be most for his own glory."

According to Wesley, God is concerned “every moment for what befalls every creature upon earth; and more especially for anything that befalls any of the children of men.” This may seem hard to believe considering the “complicated wickedness” and “complicated misery” we see on every side. Yet it remains true that all God’s wisdom is employed for the good of his creatures, both human and non-human. In the final analysis, the only satisfactory answer to the problem of evil for Wesley is that “It will not always be thus.” In a felix culpa fashion, he hypothesises that animals may also have something better ahead of them in the new heavens and the new earth. The creation of a new world, purged of everything that hurts or kills, is the only final answer to the problem of evil. Perhaps an eschatological scenario that includes the animal kingdom will help give us greater compassion toward animals.

In eschatology, we find some hope in the face of animal suffering. Believers are called to live out in the now, the principles of the world that is to come. Generally the Christian tradition has respected the body, since it is destined for resurrection. Paul, for example, argues against both gluttony and fornication (in 1 Corinthians 6:12-20), on the basis that the body will participate in the resurrection. Nothing should be done with the body in this world that would be inappropriate in the next. A similar respect needs to be learned for the environment and for non-human life forms, since these also will participate in the general restoration of all things in the new heavens and the new earth. As the eschatological community the Church is to give a watching world some glimpse of that world to come if it is to be faithful to its trust. Surely the ethical treatment of animals must be part of that witness.