This year, we holidayed in North Norfolk. The rather sad reason was that we wanted somewhere near home for Tess, our dog, who was getting old, and also somewhere without lots of big hills for her an our eldest son, who has foot problems. The sadness was that Tess died before the holiday, but we still went, and we had a wonderful time.
To those who think that Norfolk is flat, I can assure you that it isn't really. It undulates gently, but there are some more hilly parts. It is nothing like as flat as Cambridgeshire or as oppressively flat as I found Holland to be. At the same time, the lack of mountains or large geographical features means that you can, at times, see a long way in all directions. By the sea, in the evening, there is a most wonderful light because it is being reflected from various sides.
Now there are those that I have spoken to in Norfolk and Norwich who are desperate to get out. The usual reason is that it is stuck behind the times, the pace of life is snail like, and they don't want to marry their cousin. In truth, you cannot be made to marry anyone, but Matilda is a very nice young lady, and it is legal nowadays...
In truth, it is rather cut off from the rest of the country. That is, to me, a lot of its delight. As we drove around, many of the smaller roads had wildflower verges (something that is becoming less common in so many places), seemingly untouched by any need to widen the road or trim the sides overly. Norwich itself has beautiful old trees lining the ring road, which is quite wide enough, so they don't need to remove them to provide a bigger route. In contrast to so many places, especially around the South East, traffic getting places quicker did not seem to be the driving force behind changes.
Having said that, there have been improvements. I should point out that I studied in Norwich, so I do remember it from some 30 years ago (of which more later). There is a new southern bypass since then, and to the North of the city, there has been a lot of redevelopment. It has not entirely stood still. But there is still a character to the city that I find in few other places. It is an elegant, beautiful city - quite an achievement, given that most cities are ugly sprawling monstrosities. Because it lags behind the times, it doesn't jump on every new idea, and so retains its character. Just because everywhere else is redeveloping like mad, Norwich doesn't feel a need to follow. Of course, being the back of beyond, nobody really want to move there, so they are under less housing pressure.
So yes, I did study there for 3 years, and I fell in love with the place. I am not sure how much of this I realised until I had moved away, but I still feel it today. The fact that I was there as a student means I am not just praising a place I have spent a week around during a summer holiday (although, I realise, being a student is rather like a 3-year long holiday). I know what it is like in the depths of winter - bitterly cold. And this was not just a nostalgia trip, seeing the place through rose-tinted glasses (OK, I probably do, as much as anywhere) - we didn't really visit my student haunts. This is at least as much a reflection of Norwich today.
When trying to write this, I wanted to find a phrase that summed up my feelings about the city. I came up with an odd one - it was a place I felt safe. I say odd, because it is the only place I have been propositioned, and it was a place that I went through some of my most anguished and agonising times. And yet I felt safe. This is not just physical safety - it is "spiritual" safety, because it is a place that I learned to think about my faith, I learnt that it is safe to do that.
So yes, Norfolk is, to an extent, stuck in the past. As I get older, I realise that this can be a positive. In the villages we visited, I noticed the lack of chain stores, meaning the prevalence of local shops. Not entirely - in Wroxham, half the town is owned by Roys, who seem to be running some sort of monopolistic campaign. Maybe "stuck" in the past is the wrong phrase - not succumbing as much to the MacDonaldisation of the town centres (although I was living there when MacDonalds arrived). Living in the past, in the sense of revelling, enjoying, delighting in the past.
Would I move back? In a flash.
Monday, 3 August 2015
Saturday, 1 August 2015
The changing role of the clergy
I was talking to a friend from twitter the other day, in the spacious garden of her large, 4 bedroom vicarage. In all honesty, for the area, the house is a moderate size place. Among other things, we discussed the possibilities that are being considered of demolishing that building and building 4 properties in its place, including a new vicarage and curates house, all of which would still be reasonably large sized properties.
There was a precedent for this, because the current vicarage sits in a part of the garden from the old vicarage.
It set me thinking about the changing role of clergy, which is, to an extent, shown in their houses - and what this means for the future role and place.
In times past, say 150 years ago, the vicar was often the appointment of the landed gentry, who needed someone to cater for the spiritual needs of their tenants, as he would look after the practical needs. That was the idea. They would often be people of semi-independent means, whose position in society was important. He would often not be married, and so need a houseful of people to look after him - even if he was married, his wife would have her own responsibilities.
It is worth considering, of course, that at a time when a normal-sized household would require the wife to be working full-time on cooking, cleaning and washing, having staff to assist with these was a necessity for larger houses, and places (like the vicarage) where people may be coming to stay. The vicarage would also be used as the office, so a vicar may have a personal assistant. One of the perks of all these roles was often a place to live, a room in the house. So the vicarage needed to be large, to serve it's function, and allow the vicar to server his function.
Of course, a large property needed a large garden, and it would often be used for entertainment purposes. There was a justification - in the context of the time - for large vicarages. They were places that were central parts of the community, and served the entire community. But times changed, and the need for large houses became less - the developments in home technology meant that the size of the household staff needed was reduced. This meant that the houses became unwieldy as a home for one person or family (still, often, a single man). There were changes in the role, and changes in the housing needed. Many of the houses were sold or demolished, and newer, smaller houses built.
This served for a little while, but soon the requirements changed again: the need twenty years ago was that clergy houses needed to fit in with the local area. I have known a number that were large, out of proportion to the area, and stood out. For so many, the size of property reflects the importance of the owners, so a slightly larger than average property made the clergy stand out as trying to be slightly better than those around them. It is unfortunate, with hindsight, that some clergy houses were built or rebuilt to reflect an outdated idea of the role of the clergy.
But what of the future? I think the model of tied clergy housing is outdated, because it no longer represents the way that most people live. At a time when many people lived in tied housing, having clergy in tied housing made sense. Today, when most people have to earn the money to buy their house, maybe this is the model that we should adopt for clergy: earning money for some of their week in the area, and using this to pay for their local accommodation. Clergy should live in the society, and be a part of this.
So yes, I am proposing part-time clergy. But I am suggesting this not because of cost-saving (in truth, it might cost more, if the church has to help pay for accommodation at real prices), but because this would bring the clergy more in touch with their congregation. Because work is such an important part of life for most people, to have the clergy also engaged in this, in a way and style that fit with their fellow worshippers.
And this would involve some significant changes to the way that church operates. But the church has become so dependent on the full-time clergy, youth workers, administrators etc., maybe it is time that we all re-engaged with making church the gathering of the people, not a place run by the "professionals", and supported by our money.
But maybe the church is far too settled in the receiving mode to change. Maybe the church is far too stuck in what once was to be different.
There was a precedent for this, because the current vicarage sits in a part of the garden from the old vicarage.
It set me thinking about the changing role of clergy, which is, to an extent, shown in their houses - and what this means for the future role and place.
In times past, say 150 years ago, the vicar was often the appointment of the landed gentry, who needed someone to cater for the spiritual needs of their tenants, as he would look after the practical needs. That was the idea. They would often be people of semi-independent means, whose position in society was important. He would often not be married, and so need a houseful of people to look after him - even if he was married, his wife would have her own responsibilities.
It is worth considering, of course, that at a time when a normal-sized household would require the wife to be working full-time on cooking, cleaning and washing, having staff to assist with these was a necessity for larger houses, and places (like the vicarage) where people may be coming to stay. The vicarage would also be used as the office, so a vicar may have a personal assistant. One of the perks of all these roles was often a place to live, a room in the house. So the vicarage needed to be large, to serve it's function, and allow the vicar to server his function.
Of course, a large property needed a large garden, and it would often be used for entertainment purposes. There was a justification - in the context of the time - for large vicarages. They were places that were central parts of the community, and served the entire community. But times changed, and the need for large houses became less - the developments in home technology meant that the size of the household staff needed was reduced. This meant that the houses became unwieldy as a home for one person or family (still, often, a single man). There were changes in the role, and changes in the housing needed. Many of the houses were sold or demolished, and newer, smaller houses built.
This served for a little while, but soon the requirements changed again: the need twenty years ago was that clergy houses needed to fit in with the local area. I have known a number that were large, out of proportion to the area, and stood out. For so many, the size of property reflects the importance of the owners, so a slightly larger than average property made the clergy stand out as trying to be slightly better than those around them. It is unfortunate, with hindsight, that some clergy houses were built or rebuilt to reflect an outdated idea of the role of the clergy.
But what of the future? I think the model of tied clergy housing is outdated, because it no longer represents the way that most people live. At a time when many people lived in tied housing, having clergy in tied housing made sense. Today, when most people have to earn the money to buy their house, maybe this is the model that we should adopt for clergy: earning money for some of their week in the area, and using this to pay for their local accommodation. Clergy should live in the society, and be a part of this.
So yes, I am proposing part-time clergy. But I am suggesting this not because of cost-saving (in truth, it might cost more, if the church has to help pay for accommodation at real prices), but because this would bring the clergy more in touch with their congregation. Because work is such an important part of life for most people, to have the clergy also engaged in this, in a way and style that fit with their fellow worshippers.
And this would involve some significant changes to the way that church operates. But the church has become so dependent on the full-time clergy, youth workers, administrators etc., maybe it is time that we all re-engaged with making church the gathering of the people, not a place run by the "professionals", and supported by our money.
But maybe the church is far too settled in the receiving mode to change. Maybe the church is far too stuck in what once was to be different.
Monday, 27 July 2015
Extremely Loud and Incredibly Close
It was interesting that one of the influences on this book was Kurt Vonnegurt's Slaughterhouse Five, which I had just started reading at the same time. That was odd. Another influence is probably Laurence Stern and Tristram Shandy (another clever book), or possibly James Joyce, but without the incomprehensibility. It is a novel that relies on the book format, and uses that format cleverly and intelligently.
OK, there is a reason why I would probably have avoided this book when it first came out (some ten years ago). The event that triggered off my depression was the 9/11 attacks on the World Trade Centre, and I have tended to avoid references and discussion of this, because I have found it triggery. I noted that this book had references to this, but I hadn't realised quite how closely connected it was. However, I found this story therapeutic instead, probably because of the way that it was written.
The story is told from the perspective of a 9 year old Oskar Schell, working through his dads death in the 9/11 attack. He finds a key that he believes will help him find out more about his dad, and he spends a lot of the book looking for the lock that fits the key - which one of some 16Bn locks in New York. When he finds the answer to this puzzle, it doesn't, in fact, bring him closer to his dad, but the search has enabled him to move on. He doesn't find the answers that he wanted, but he does find some resolution. In truth, as I read this and worked through Oskars loss, I also found some answers, some resolution.
There is another story behind this, which is Oskars grandfather in Dresden during the bombing. There is, I think, a parallel between the devastation in Dresden, and the resultant rebuilding of lives beyond this - leading, two generations later to Oskar - and the necessary rebuilding of lives after 9/11. It is a story of rebuilding after destruction. It is a story of finding answers that are not necessarily the answers to the questions we are asking. It is the story of finding meaning in the meaningless.
In Oskars search for meaning, a search that is ultimately fruitless but in which he does find answers, I have found healing for some of my pain, for some of the struggles I have had.
That was most unexpected.
Because the story is written from the view of a 9 year old, there is a rawness of emotion expressed that is often glossed over by older people. There is an expectation of finding meaning that is far more hopeful than most adults have. There is a reality and a belief that the cynicism of age tends to dull. Most of all, there is an acceptance, at the end, that there is no meaning to be found. Oskar handles this because he has been on this journey, because he has spent time trying to find meaning. In the end, he is not distraught that there is no answer - he realises that he was asking the wrong question in the first place.
I think so often I ask the wrong questions. I then get frustrated when I cannot find answers. In Oskars search and revelation, there is a reminder that sometimes, I need to take the answer given, and search back for the question.
---
I am sorry that this posting has taken so long to get out. I have had an interesting and challenging few weeks, and have not been able to get any posts to a finished state. There are plenty more in a started state, plenty of ideas brewing, but finishing them has proved difficult. I hope I can do better in the weeks to come! Thank you.
Saturday, 11 July 2015
Ready Player One
I have recently finished reading this book, and it does raise some interesting questions. I will try to explore them without giving anything away about the story. There are three aspects that struck me:
1. When everything that we know is online, we need to know who owns the online. When we search the web, we use Google, who know and take the details of what we search for and when. When we communicate with others with email, we use Google, who track what we do, who we talk to, what we say.
When we use our phones, we might use an Android phone, again, written by Google. They can collect information from there about what we do on our phones, what applications we install.
Our web browser may well be Google too, if we use Chrome, and when we want to know where to go, we use Google maps. We trust Google with a lot of our information: Google owns the online.
Of course, we might refuse to go down the Google route, and have Microsoft or Apple as the organisation who own our online presence. But the truth is, one or other does, and we should know this, know that these companies own the online world.
Not to mention that if we buy anything online, there is a good chance that Amazon is involved. They do control a substantial portion of the online e-commerce world, by providing supply and distribution, or by owning the cloud computers that the software is running on.
However much we might not like it, we do have a lot of out information online, we all have a presence in the online world. We should know who owns it, and we should consider how much we trust them.
2. It is easy to forget the online world can impact the real world, the offline world. I for one do try to separate my online persona and my off-line one: not that I am different people between these environments, just that I try not to let on too much about who I am in real life online. Part of this is because information publicly available online is not safe.
But the reality is that someone who was determined could identify who I was in real life based on my online activity. This is true for all of us, however careful we are, not least because any information that is required to be made available to the public is available online, making it much easier to trace people. It is also the case, because a whole lot of information that is not public is accessible online, with a bit of work (not always legitimate).
So the truth is, if you don't like what I write in one of my blogs you could, if you were so inclined, find out who I am, where I live or work, and pay me a visit. I can hope that you post comments to me instead, engage in discussion. But I cannot dismiss the reality that the online writing and my real life could - and occasionally do - intersect.
3. Online community is real. I have been in so many discussions about whether online "church" is a real substitute for physical community. The truth is that it can be, although it need not be. I suspect a lot of the dismissal of "online community" comes from people who have been part of less welcoming and friendly communities.
But I have been a part of the Ship of Fools discussion boards for many years now. Aspects of this community are real and genuine, as much so as any other community. Occasionally, I will meet members of the community, which is always nice. I also meet other people, other Christians, who provide me with face-to-face interaction.
This last week, I have been on holiday, but someone I know has been extremely ill and requiring hospitalisation. I have kept up with events, and offered my prayer though technology. I have been as much part of that mini-community as I can, while being away, and that has been valuable. It is no less real, just because it is electronically mediated. Of course, practical help is harder, but I know there are people giving that.
Of course, there are dangers. There is always the danger that someone will present themselves online differently to how they actually are. I have experienced this, and it can be very damaging to a community. I have also experienced someone doing this in a real life group, and it is equally damaging. It is not purely an online problem. There is a danger that people will substitute virtual interaction for "real life" interaction - in the same way that people can spend all of their time at church and in church activities, and avoid anything and anyone else.
The book overall does have weaknesses. It may be a little simplistic. It may be a little more Willy Wonka than The Matrix. But it is a good read, and it does make you think. Well, it made me thing, at least.
1. When everything that we know is online, we need to know who owns the online. When we search the web, we use Google, who know and take the details of what we search for and when. When we communicate with others with email, we use Google, who track what we do, who we talk to, what we say.
When we use our phones, we might use an Android phone, again, written by Google. They can collect information from there about what we do on our phones, what applications we install.
Our web browser may well be Google too, if we use Chrome, and when we want to know where to go, we use Google maps. We trust Google with a lot of our information: Google owns the online.
Of course, we might refuse to go down the Google route, and have Microsoft or Apple as the organisation who own our online presence. But the truth is, one or other does, and we should know this, know that these companies own the online world.
Not to mention that if we buy anything online, there is a good chance that Amazon is involved. They do control a substantial portion of the online e-commerce world, by providing supply and distribution, or by owning the cloud computers that the software is running on.
However much we might not like it, we do have a lot of out information online, we all have a presence in the online world. We should know who owns it, and we should consider how much we trust them.
2. It is easy to forget the online world can impact the real world, the offline world. I for one do try to separate my online persona and my off-line one: not that I am different people between these environments, just that I try not to let on too much about who I am in real life online. Part of this is because information publicly available online is not safe.
But the reality is that someone who was determined could identify who I was in real life based on my online activity. This is true for all of us, however careful we are, not least because any information that is required to be made available to the public is available online, making it much easier to trace people. It is also the case, because a whole lot of information that is not public is accessible online, with a bit of work (not always legitimate).
So the truth is, if you don't like what I write in one of my blogs you could, if you were so inclined, find out who I am, where I live or work, and pay me a visit. I can hope that you post comments to me instead, engage in discussion. But I cannot dismiss the reality that the online writing and my real life could - and occasionally do - intersect.
3. Online community is real. I have been in so many discussions about whether online "church" is a real substitute for physical community. The truth is that it can be, although it need not be. I suspect a lot of the dismissal of "online community" comes from people who have been part of less welcoming and friendly communities.
But I have been a part of the Ship of Fools discussion boards for many years now. Aspects of this community are real and genuine, as much so as any other community. Occasionally, I will meet members of the community, which is always nice. I also meet other people, other Christians, who provide me with face-to-face interaction.
This last week, I have been on holiday, but someone I know has been extremely ill and requiring hospitalisation. I have kept up with events, and offered my prayer though technology. I have been as much part of that mini-community as I can, while being away, and that has been valuable. It is no less real, just because it is electronically mediated. Of course, practical help is harder, but I know there are people giving that.
Of course, there are dangers. There is always the danger that someone will present themselves online differently to how they actually are. I have experienced this, and it can be very damaging to a community. I have also experienced someone doing this in a real life group, and it is equally damaging. It is not purely an online problem. There is a danger that people will substitute virtual interaction for "real life" interaction - in the same way that people can spend all of their time at church and in church activities, and avoid anything and anyone else.
The book overall does have weaknesses. It may be a little simplistic. It may be a little more Willy Wonka than The Matrix. But it is a good read, and it does make you think. Well, it made me thing, at least.
Thursday, 2 July 2015
I am not a "Done"
In a recent report, people like me who have left the church were referred to as "Dones". I took exception to this - Robb Sutherland pointed out that this was not the worst of the churches terminology, which is true, but it applies to ME, which makes it personal.
I do realise that this is partly to make it like the other category they talked about "Nones" (those whose answer to a religion question put "None"). I know how churches like to have lists of items that rhyme (or alliterate, or form an acrostic), and how no doctrine can be acceptable if it cannot be expressed in such terms, but that is no excuse for labelling me with a term that I find uncomfortable.
The reason I have a problem with the term is that is defined as people who have said they are "done" with church. It sounds like an individualistic expression that I have got over my "church" phase, that I have moved on from this. There are people who have done that, moved on, decided that they have "done" with church. But that is not me, and that is not many of those who I have spoken to who have left the church.
At heart, I think the reason is that I feel the church has rejected me, rather than the other way round. The church has not been able to encapsulate my expression of faith. And yet, if that is valid Christianity (and I believe it is), what is more, if it is valid evangelical Christianity (and I believe it is), then it is the church which seems to have decided that I am not a key expression of this style of faith.
So I am not a "done". I would accept that I have, for now, stopped attending church, as it is not helpful in this stage of my life. But it is not a selfish, huff, stumping off because the church doesn't do what I want. It is a conscious, careful decision that the church was not a positive influence in my faith journey. They had rejected the route I was taking.
Why is this important? Because it is about where changes happen. If it is my fault, me storming off, then I need to change, to re-confirm to the church's expectation. That seems to be the implication off being a "done". Whereas if it is the church that has rejected me - and many others: lets be clear this is not just personal - then it is the church that may need to change, to find a way of accepting me.
In truth, there is probably a bit of both. But I believe that the church does need to make the largest move. If it has any real concern about me and people like me - who have been core members of the church, but find that the church does not move - it needs to be radically different, radically changed. I didn't leave because of some small, minor disagreement. I left because I believe that the church is no longer the place to support my faith and my engagement with others.
This is not just about me. the church is haemorrhaging good, involved, top people. So often the answer is to draw more people into the church, whereas the real solution is for the church to move and find ways of accepting people on the edges, to be making the edges the centre.
I do realise that this is partly to make it like the other category they talked about "Nones" (those whose answer to a religion question put "None"). I know how churches like to have lists of items that rhyme (or alliterate, or form an acrostic), and how no doctrine can be acceptable if it cannot be expressed in such terms, but that is no excuse for labelling me with a term that I find uncomfortable.
The reason I have a problem with the term is that is defined as people who have said they are "done" with church. It sounds like an individualistic expression that I have got over my "church" phase, that I have moved on from this. There are people who have done that, moved on, decided that they have "done" with church. But that is not me, and that is not many of those who I have spoken to who have left the church.
At heart, I think the reason is that I feel the church has rejected me, rather than the other way round. The church has not been able to encapsulate my expression of faith. And yet, if that is valid Christianity (and I believe it is), what is more, if it is valid evangelical Christianity (and I believe it is), then it is the church which seems to have decided that I am not a key expression of this style of faith.
So I am not a "done". I would accept that I have, for now, stopped attending church, as it is not helpful in this stage of my life. But it is not a selfish, huff, stumping off because the church doesn't do what I want. It is a conscious, careful decision that the church was not a positive influence in my faith journey. They had rejected the route I was taking.
Why is this important? Because it is about where changes happen. If it is my fault, me storming off, then I need to change, to re-confirm to the church's expectation. That seems to be the implication off being a "done". Whereas if it is the church that has rejected me - and many others: lets be clear this is not just personal - then it is the church that may need to change, to find a way of accepting me.
In truth, there is probably a bit of both. But I believe that the church does need to make the largest move. If it has any real concern about me and people like me - who have been core members of the church, but find that the church does not move - it needs to be radically different, radically changed. I didn't leave because of some small, minor disagreement. I left because I believe that the church is no longer the place to support my faith and my engagement with others.
This is not just about me. the church is haemorrhaging good, involved, top people. So often the answer is to draw more people into the church, whereas the real solution is for the church to move and find ways of accepting people on the edges, to be making the edges the centre.
Sunday, 21 June 2015
Hapax legomenon
Apart from being probably the best answer ever given in University Challenge, this is something that has some significance to those who study the Bible, because the Bible contains a number of these.
Hapax Legomenon
For those who cannot be bothered to read the wiki link, the basic meaning is a word that is only used once in a context. So a word used only, say, in one of Homers poems and nowhere else would be difficult, if not impossible, to translate. The best anyone could do would be to look at the word in context, the structure of the word, see what clues can be obtained to the meaning. Using all of these skills, an idea of the meaning of the word can be arrived at - but it is not definitive.
In terms of biblical studies, this is significant, because it means that certain words are meaningless, as we have no definitive idea as to how to translate them. In fact, the problem is wider than just words that are used only once, because words used 2 or 3 times can be challenging. The context is important, because a word used in, say formal written texts may have a different sense or meaning than the same word used in a less formal letter.
As much of the New testament is written in koine Greek, we need contexts that are also in the same style, the same type of writing. As this style is not very formalised, it could vary across usages (not unlike someone writing with a regional style - using the same words, but with different, cultural meanings).
What is interesting is that, in 1890, there were some 300 such words. Today there are just 25, meaning that more recent translations of the Bible are important, because they may genuinely be more accurate to the original meaning. Of course, it is possible that the translators of earlier version were divinely inspired to choose the right word, but that is a matter of faith, not scholarship. My understanding of the Bible needs both - good quality scholarship, and faith that work can help me to understand the meaning of the passages.
It should be pointed out that these 25 are the words that have just one occurrence. There are others whose meaning is still not definitive, because there are still just a few references. The issue of unusual and rare words is still a major one, despite improvements in our understanding in the last century - the issue is still there, that we don't actually know the meaning of some of the words in the Bible.
One of the more significant is in the Lord Prayer. The phrase "Give us today our daily bread" is actually unclear - the word "daily" is unique in ancient writings (ἐπιούσιον). It may mean "daily", but maybe "bountiful", and maybe, for all we know, "mouldy, dry, scummy and poisonous".
And yet, there is from this the idea that we should "Read the Bible, Pray every day". The interpretation of this word as a daily need to feed ourselves is given Biblical backing. Now I don't have a problem with daily routines as a good idea, and, as it happens, I do tend to read the bible (or some meditation on a passage) on a daily basis. But I do this because it works for me, not because it is a necessity.
For me, that is the core issue. Too many doctrinal positions, fervently argued positions, and expressions of hatred to others come from small passages of the Bible. Far too much is put on far too little, whereas real Biblical doctrine is well supported throughout the Bible, and not just dependent on a few passages (especially not a few passages that may have unreliable translations). It doesn't mean that these ideas are necessarily wrong, just that claiming them as "biblically inspired" is mistaken and dangerous.
And just to be clear, there are plenty of Biblical exhortations to care for the poor, the homeless, the dispossessed, the widows and children, with good, solid translation behind them. Maybe we should start by concentrating on these - the areas that are relatively clear, well attested challenges, before we start making Christianity about daily Bible reading. OK, it means some harder work, some proper study of the Bible (not just wordsearching something that sounds good), and some real challenges to our lifestyles. But then, I always thought that was what it should be about.
Hapax Legomenon
For those who cannot be bothered to read the wiki link, the basic meaning is a word that is only used once in a context. So a word used only, say, in one of Homers poems and nowhere else would be difficult, if not impossible, to translate. The best anyone could do would be to look at the word in context, the structure of the word, see what clues can be obtained to the meaning. Using all of these skills, an idea of the meaning of the word can be arrived at - but it is not definitive.
In terms of biblical studies, this is significant, because it means that certain words are meaningless, as we have no definitive idea as to how to translate them. In fact, the problem is wider than just words that are used only once, because words used 2 or 3 times can be challenging. The context is important, because a word used in, say formal written texts may have a different sense or meaning than the same word used in a less formal letter.
As much of the New testament is written in koine Greek, we need contexts that are also in the same style, the same type of writing. As this style is not very formalised, it could vary across usages (not unlike someone writing with a regional style - using the same words, but with different, cultural meanings).
What is interesting is that, in 1890, there were some 300 such words. Today there are just 25, meaning that more recent translations of the Bible are important, because they may genuinely be more accurate to the original meaning. Of course, it is possible that the translators of earlier version were divinely inspired to choose the right word, but that is a matter of faith, not scholarship. My understanding of the Bible needs both - good quality scholarship, and faith that work can help me to understand the meaning of the passages.
It should be pointed out that these 25 are the words that have just one occurrence. There are others whose meaning is still not definitive, because there are still just a few references. The issue of unusual and rare words is still a major one, despite improvements in our understanding in the last century - the issue is still there, that we don't actually know the meaning of some of the words in the Bible.
One of the more significant is in the Lord Prayer. The phrase "Give us today our daily bread" is actually unclear - the word "daily" is unique in ancient writings (ἐπιούσιον). It may mean "daily", but maybe "bountiful", and maybe, for all we know, "mouldy, dry, scummy and poisonous".
And yet, there is from this the idea that we should "Read the Bible, Pray every day". The interpretation of this word as a daily need to feed ourselves is given Biblical backing. Now I don't have a problem with daily routines as a good idea, and, as it happens, I do tend to read the bible (or some meditation on a passage) on a daily basis. But I do this because it works for me, not because it is a necessity.
For me, that is the core issue. Too many doctrinal positions, fervently argued positions, and expressions of hatred to others come from small passages of the Bible. Far too much is put on far too little, whereas real Biblical doctrine is well supported throughout the Bible, and not just dependent on a few passages (especially not a few passages that may have unreliable translations). It doesn't mean that these ideas are necessarily wrong, just that claiming them as "biblically inspired" is mistaken and dangerous.
And just to be clear, there are plenty of Biblical exhortations to care for the poor, the homeless, the dispossessed, the widows and children, with good, solid translation behind them. Maybe we should start by concentrating on these - the areas that are relatively clear, well attested challenges, before we start making Christianity about daily Bible reading. OK, it means some harder work, some proper study of the Bible (not just wordsearching something that sounds good), and some real challenges to our lifestyles. But then, I always thought that was what it should be about.
Friday, 12 June 2015
The detectives
This was a series on BBC recently over three days, following the Manchester Police Sex crimes team. I was, in case you missed it, nothing to do with the Jasper Carrott spoof series.
There were a number of really interesting aspects of this show, not least the real challenges and difficulties these teams face. They have to deal with immensely traumatic situations, and they have to approach this with a different approach from most other detective work. It is not for everyone, and it is not easy work, even by comparison with other detective work.
There is another aspect that makes this work very difficult, which is the the high incidence of these crimes, and the low conviction rates achieved. They said that about one in ten investigations results in a conviction, which means that nine of the investigations they work on - and often put a lot of time into - will not result in a satisfactory result. This figure is, I believe, taking out those accusations that are not pursued by the officers at all.
There is often a complaint from women who say that they are not always believed. Alternatively, there is a complaint that the police do not always take complaints seriously. The truth is that often the police know that there is no chance of a conviction, for all sorts of reasons. Crucially, an inability to obtain a conviction does not mean that the complainant is lying. It means that formal legal processes are unlikely to produce a satisfactory result. For the officers involved, putting complainants through what is often a harrowing process without a chance of a positive conclusion is a bad idea.
The show also demonstrated the real challenges of performing these investigations.When there is an act of personal violence, there are usually signs. Even historically, there are likely to be medical reports, hospital admissions or doctors notes. When there is damage to property, this is normally visible; in cases of theft, often there is some evidence that a crime has been committed.
The problem with sexual crimes is that there may not always be clear evidence of an offence. In the immediate aftermath of an attack there may be evidence of sexual activity. The problem is that an offence in this case is about consent, something that can be one persons word against another. Proving that consent was not obtained can be complicated, in particular if drugs of any sort were involved.
I should point out at this juncture that I am NOT suggesting for one moment that significant numbers of women lie about being raped or assaulted. I will return to this later, but the issue in this program was about obtaining legal convictions. When I say that "proving consent was not obtained", this is not saying that the women making these claims are lying. It is saying that getting legal proof is complicated - and legal proof requires something more than one persons word against another.
I want to return to an important point made earlier, because there is another facet I want to explore. One woman who had testified about historical abuse found that the particular charge relating to her accusations resulted in an acquittal. Because this was one of a large number of charges, the accused would not have received any different sentence if her charge had been proven. And yet she found the acquittal hurt and disconcerted her. The weight of her attack, which had been reinvigorated by the investigation, was not lifted because he was acquitted. I do feel for her, because what she wanted was not so much the sentence, but the conviction, the proof that she was telling the truth.
And yet she almost certainly was telling the truth - I have no reason to doubt her story. Yet he was acquitted, one presumes because they were not convinced "beyond all reasonable doubt" that he was guilty. The reason here was lack of evidence.
There was another case of a women who claimed she had been raped outside a nightclub. The problems started because she was intoxicated, and could not clearly remember what had happened. Additionally, there was a witness who gave a different account of the events. Finally, they contacted the accused, who gave a different story again. There was also some CCTV footage that supported some aspects of some of the stories and negated others. In particular, the claim from the accused that he had left her happy and content was clearly mistaken.
This case demonstrates the real problem of this type of conviction: there is a lot of evidence that they had sex together, and both accept this. The problem is whether there was consent, and the woman could not be certain due to her intoxicated state. In this case, he was acquitted of the charge.
Here is the point. The legal process seeks an answer to a specific question: is this person guilty of this specific and defined charge beyond all reasonable doubt. In fact, there is a subtle variation on this, because we should add that this guilt or innocence is based on the broad weight of evidence. It is rare in these types of cases that the guilt or innocence is absolutely clear - there is often some conflicting evidence or testimony. Someone can be found guilty even if there seems to be evidence indicating their innocence, that nobody explains or refutes, if the broad weight of evidence is against the accused. The process is not scientific, in that there is no need to explain anomalous results or information.
A verdict of guilty means that the evidence is sufficient that the accused committed an offence. It doesn't mean that they are an evil person, a regular rapist or abuser. It may be that they lose control when they are drunk. It may be that they misunderstand the signals. This is not to dismiss the crime of rape, it is to say that the action is not necessarily premeditated, that the convicted person may not have realised that they were doing something wrong at the time. It is a simple statement that, all the evidence taken into account, that act constitutes rape (or abuse or whatever). Let me be clear: the simple message is "don't rape women", but maybe I would add "don't rape women, even accidentally".
A verdict of innocence - whether this goes to a court of law or not - does not mean that the person did not commit a crime. It means that there is insufficient weight of evidence that the accused committed that specific crime. It may be that the accused is lying about what happened, but it may also be that their memory and recollection of the events are flawed - memory is imperfect. Again, this is not to excuse the person, it is that there is insufficient evidence from a legal perspective to convict.
As a final comment, if a woman feels that they have been raped, then I am minded to accept that as fact. Rape is an act on the mind as much as anything else, and the sense of having been violated is sufficient for me to accept their perspective. However, this doesn't mean that somebody else is (legally) guilty of rape. It means that someone else has not listened or taken notice sufficiently. Somebody has done something wrong. But what they have done wrong may not constitute a legal definition of "rape".
There were a number of really interesting aspects of this show, not least the real challenges and difficulties these teams face. They have to deal with immensely traumatic situations, and they have to approach this with a different approach from most other detective work. It is not for everyone, and it is not easy work, even by comparison with other detective work.
There is another aspect that makes this work very difficult, which is the the high incidence of these crimes, and the low conviction rates achieved. They said that about one in ten investigations results in a conviction, which means that nine of the investigations they work on - and often put a lot of time into - will not result in a satisfactory result. This figure is, I believe, taking out those accusations that are not pursued by the officers at all.
There is often a complaint from women who say that they are not always believed. Alternatively, there is a complaint that the police do not always take complaints seriously. The truth is that often the police know that there is no chance of a conviction, for all sorts of reasons. Crucially, an inability to obtain a conviction does not mean that the complainant is lying. It means that formal legal processes are unlikely to produce a satisfactory result. For the officers involved, putting complainants through what is often a harrowing process without a chance of a positive conclusion is a bad idea.
The show also demonstrated the real challenges of performing these investigations.When there is an act of personal violence, there are usually signs. Even historically, there are likely to be medical reports, hospital admissions or doctors notes. When there is damage to property, this is normally visible; in cases of theft, often there is some evidence that a crime has been committed.
The problem with sexual crimes is that there may not always be clear evidence of an offence. In the immediate aftermath of an attack there may be evidence of sexual activity. The problem is that an offence in this case is about consent, something that can be one persons word against another. Proving that consent was not obtained can be complicated, in particular if drugs of any sort were involved.
I should point out at this juncture that I am NOT suggesting for one moment that significant numbers of women lie about being raped or assaulted. I will return to this later, but the issue in this program was about obtaining legal convictions. When I say that "proving consent was not obtained", this is not saying that the women making these claims are lying. It is saying that getting legal proof is complicated - and legal proof requires something more than one persons word against another.
I want to return to an important point made earlier, because there is another facet I want to explore. One woman who had testified about historical abuse found that the particular charge relating to her accusations resulted in an acquittal. Because this was one of a large number of charges, the accused would not have received any different sentence if her charge had been proven. And yet she found the acquittal hurt and disconcerted her. The weight of her attack, which had been reinvigorated by the investigation, was not lifted because he was acquitted. I do feel for her, because what she wanted was not so much the sentence, but the conviction, the proof that she was telling the truth.
And yet she almost certainly was telling the truth - I have no reason to doubt her story. Yet he was acquitted, one presumes because they were not convinced "beyond all reasonable doubt" that he was guilty. The reason here was lack of evidence.
There was another case of a women who claimed she had been raped outside a nightclub. The problems started because she was intoxicated, and could not clearly remember what had happened. Additionally, there was a witness who gave a different account of the events. Finally, they contacted the accused, who gave a different story again. There was also some CCTV footage that supported some aspects of some of the stories and negated others. In particular, the claim from the accused that he had left her happy and content was clearly mistaken.
This case demonstrates the real problem of this type of conviction: there is a lot of evidence that they had sex together, and both accept this. The problem is whether there was consent, and the woman could not be certain due to her intoxicated state. In this case, he was acquitted of the charge.
Here is the point. The legal process seeks an answer to a specific question: is this person guilty of this specific and defined charge beyond all reasonable doubt. In fact, there is a subtle variation on this, because we should add that this guilt or innocence is based on the broad weight of evidence. It is rare in these types of cases that the guilt or innocence is absolutely clear - there is often some conflicting evidence or testimony. Someone can be found guilty even if there seems to be evidence indicating their innocence, that nobody explains or refutes, if the broad weight of evidence is against the accused. The process is not scientific, in that there is no need to explain anomalous results or information.
A verdict of guilty means that the evidence is sufficient that the accused committed an offence. It doesn't mean that they are an evil person, a regular rapist or abuser. It may be that they lose control when they are drunk. It may be that they misunderstand the signals. This is not to dismiss the crime of rape, it is to say that the action is not necessarily premeditated, that the convicted person may not have realised that they were doing something wrong at the time. It is a simple statement that, all the evidence taken into account, that act constitutes rape (or abuse or whatever). Let me be clear: the simple message is "don't rape women", but maybe I would add "don't rape women, even accidentally".
A verdict of innocence - whether this goes to a court of law or not - does not mean that the person did not commit a crime. It means that there is insufficient weight of evidence that the accused committed that specific crime. It may be that the accused is lying about what happened, but it may also be that their memory and recollection of the events are flawed - memory is imperfect. Again, this is not to excuse the person, it is that there is insufficient evidence from a legal perspective to convict.
As a final comment, if a woman feels that they have been raped, then I am minded to accept that as fact. Rape is an act on the mind as much as anything else, and the sense of having been violated is sufficient for me to accept their perspective. However, this doesn't mean that somebody else is (legally) guilty of rape. It means that someone else has not listened or taken notice sufficiently. Somebody has done something wrong. But what they have done wrong may not constitute a legal definition of "rape".
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