Thursday, 20 June 2013

THE FORTUNATE GENERATION?




Baby boomers should take less from society because they are now ‘absorbing’ too much taxpayers’ money” is an extract from a recent speech by Richard Chartres, the Bishop of London. He also described baby boomers, usually defined as those who were born between 1945 and 1955, as being “the fortunate generation”.

When you first read his statement, it makes no sense because how can one group of people be taking more from society just because they were born between two dates in history? Does someone born on the 1st January1945  take more out of society than a person born on the 31st December 1944 or the 1stJanuary 1956? Of course not, and as Bishop Chartres has implied that we have done rather well because of access to free university education, surely we are more likely to be high income earners and less dependent on the state than other generations?

On reading between the lines, I suspect what the Bishop is really saying is that there are too many of us and we are going to be a burden on the state because of the so called “demographic time bomb”. Since the war successive politicians have played a long game of “pass the parcel” with the present lot finding the demographic bomb in their laps with no one else to pass it to.

It seems that the bishop is being is used by politicians as a “Trojan Horse” to soften up the electorate for yet more attacks on the pension rights of the baby boomers and, of course, subsequent generations. They have already increased the age for women to receive their pensions from age 60 to 65 and for men and women then to age 66.The link between annual increases in the pension with the retail price index has been axed as has the usual practice of increasing age-related tax allowances in line with inflation. These attacks have been introduced with minimal opposition, and there is no reason to suppose that they won’t continue with the age being continually increased and the distinct possibility that pensions will be reduced in cash terms or certain groups will not be eligible at all for pensions.

Already Ed Balls has stated that an incoming Labour Government will introduce a cap on state pensions. What does that mean? I don’t know and I suspect neither does Ed Balls. He is testing the water to gauge the level of opposition (if any). It is very alarming that the party that is supposedly  strongly wedded to the rights of ordinary people is even contemplating a cap; this is however  not a party political matter, the whole of the political class can see massive savings in reducing pensions from a section of society that is seen as being passive, a “soft touch”.

This assault by government on the state pension could not have come at a worse time for millions of those approaching retirement as they discover that the pay-outs on their pension pots invested in personal pensions are typically only a third of those of ten to fifteen years ago. The take- ups of annuities are at an all-time low as people hang on  in the hope that rates improve, but if they wait too long and they die in the meantime, all the pot reverts to the insurance company with spouses and children being left penniless. I don’t know if it is just me that finds this situation to be very worrying as it obviously has consequences for families throughout the country, together with wider society.

It is therefore very disappointing that a leading figure of the Church of England seems to be siding with the government rather than the people on this issue.

Steven Clark 








Sunday, 16 June 2013

It ain't necessarily so.





Nathan said to David, ‘Now the LORD has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die.’ Then Nathan went to his house. The LORD struck the child that Uriah’s wife bore to David, and it became very ill. 2 Samuel 12

This is the Word of the Lord
Thanks be to God. 

This what we heard in church this morning
What are we to make of Bible passages like this?
David has an affair with Bathsheba and, when he discovers she is pregnant, he arranges for her husband - the loyal soldier Uriah - to be killed in battle. When accused by the prophet Nathan, David repents of his sins and Nathan pronounces God 's judgement. The words the Bible writer puts onto Nathan's lips might be paraphrased like this:

God has forgiven you David, 
but someone has to pay so God is going to kill your innocent child.

And that's what the Bible tells us God did.
What sort of a God is this? People who insist that the Bible is literally true, speak about God's commitment to justice. God has given humanity rules about behaviour and warned that there are consequences for those who disobey. David disobeys God and must face the consequences. Even though David is sorry, the price still has to be paid. But because God has great things planned for David (and presumably not for the newborn baby), God carries out the judgement on the baby.

But what sort of justice is that?

We are left with a choice. 
If this account is literally true, if this is how God behaves, then we need to take God very, very seriously and to do so out of fear. When we do things wrong God will forgive us, but someone will have to pay - possibly an innocent person. Of course this is the mainstay of a good deal of traditional Christian thinking, both Catholic and Protestant. God will always punish sin, but out of God's mercy God sends his Son to pay the price for us on the Cross. This is known as penal substitution theory and it is not without its problems. Not least amongst them is the one which got the Revd Steve Chalke into so much trouble when he described it as 'cosmic child abuse' (what Father would do that to his Son even for the sake of justice?). It has also led to an unhealthy preoccupation that Jesus was fixed to the Cross with our sins. There is another discussion to be had about whether our destructive behaviours cause suffering to God, but that is different from being shown a Crucifix and told "This is your fault".

Our other choice is to decide that the account in 2 Samuel of God slaying an innocent child is simply not true. All well and good, but where does that leave us with the authority (or otherwise) of the Bible? Can we trust anything we find there? Or are we just choosing the nice bits and ignoring the parts we find distasteful? Not necessarily.

Every part of the Bible was written out of a particular culture with its assumptions and mores, which is why we find unhelpful passages about women, slaves, gay people and so on. And every part of the Bible is also an exercise in women and men trying to work out what God was doing in a particular situation. Words are put into the mouth of God to express their conclusion. Example: Israel goes into exile in Babylon. Why? How could that happen? It must have been because Israel was unfaithful to God, and so we find God saying "Because you have been unfaithful to me ..." In 2 Samuel, it is unthinkable to the writer that the utterly Holy God could continue to consider David the Lord's Anointed One after David's distinctly unholy conduct. And so the writer has God punish the child instead to satisfy a holy God's distaste for sin and commitment to justice. But it ain't necessarily so.

Sadly there is another reason why these texts occur, which is still around today. Some people want God to be like that. They want God to be vengeful and full of righteous wrath. Not towards themselves of course, but they can produce a list of people to whom they believe God should behave in that way. This is why there is such a strong commitment to a belief in Hell in some people's minds: a Hell for other people go to. Or even, a Hell where people get what they deserve.

The scandalous, outrageous reality of God's love is that we don't get what we deserve. 

If Christians are to continue to find inspiration and revelation within the Bible, they have to read it with intelligence. We do no honour to the Bible when we read passages like the one from 2 Samuel literally.

Mystics throughout the ages have discovered that God is love, and God simply loves us.



Saturday, 15 June 2013

Prayer update

Every week at St John's we pray for people who are sick or in special need. Someone who has been on the intercession list for sometime is Matty. Chris Benson sends us this update:

Matty is the daughter of good friends of ours who was diagnosed with cancer after she became pregnant. Because of her chemo she and her partner Tom were offered a termination, but refused and she has just had her baby. So far all well. Her “comic” about her experience was featured in Guardian weekend magazine a few weeks ago and can be seen on her website: http://www.mmaattiillddaa.com/

Our current intercession list includes: 
Ann Humphreys, Susan Paine, Freddie, Grace, Pat, Howard, Sallie, Matty and Daniel Proctor.