All posts by Craig Muir

Minister

Wokeful Church

There is a book by David Bosch called “Transforming Mission”. It is an extensive history of Christian mission activities, and the first time I read it I must admit I needed a dictionary alongside me for much of it! But on subsequent re-readings I’ve valued many aspects of it. In particular the title – for it is a reminder that the transformational aspects of Mission have many facets and that includes the way those engaged in mission are transformed. But I also find myself regularly returning to his very last line where he states that Mission “is the good news of God’s love, incarnated in the witness of a community, for the sake of the world.”

So, how might any church live up to such aspirations? Let me try and give you the headlines I’m working with. 

Good news – a community of love, healing, learning.

Incarnated – people who live what they say, with lived experience, who embody hope.

Witnesses – creating space to hear other voices, telling our experiences, valuing each relationship

For the sake of the world – a community prepared to become something new, looking beyond itself and at ease with itself.

Our vision statement expresses some similar aspirations. “We seek in everything we do to show Christ to the world in loving action.”  So our church life needs to bear this vision in mind as we seek to focus our attention on the things we can do and how we can do those things well. This is a good aspiration – What might it mean for the sake of our world?

Wokefulness – It’s a contentious word and aspiration. Yet it is totally biblical – to be awake to the ways in which people suffer injustice and discrimination and be prepared to engage in ways that “Give Justice to the weak and the orphan; maintain the right of the lowly and the destitute.” (Psalm 82)

Eco – we are already working towards this and some of would like to see us asking the question, “What is the environmental impact of this activity/decision/witness?”

Inclusive – A network called Inclusive Church encourages churches to celebrate and affirm every person and not to discriminate on the grounds of disability, economic power, ethnicity, gender, gender identity, learning disability, mental health, neuro-diversity, or sexuality. I would love us to be such a church – I also know that however much any group claim not to be discriminatory, others may not see it that way. But I do believe we need to take some active steps to show a willingness to be inclusive and some that will be about exploring some of our own attitudes and prejudices.

Agreeing to  register for Same-Sex Marriage is a good step towards sexuality inclusion, and we wait to see what difference that makes in any engagement with LGBTQ+ communities. But we may also need to take some more time to continue our own learning about sexuality, gender, gender identity – for there are some very fluid conversations that can be difficult to follow. 

Our “pledge to work to remove racism, not only from our communities and places of work, but also from our hearts and minds” is a good first statement. But we need to act upon it, and so I would like us to find a space to engage in the Legacies of Slavery discussion or to explore material like “God is not a White Man” by Chine McDonald

At our meeting with Baptist and Methodist churches we have also heard a wish to engage with some of the issues that Joint Public Issues Team raise for all three denominations. For instance at the moment they looking to inform us about economy, environment, poverty and inequality, asylum and immigration, peacemaking, politics and elections. It’s an enormous brief and we don’t have the energy to engage with everything. But what are the matters might we engage with and how may our own JPIT team inform and encourage us. 

I know it’s a lot to think about, so feel free to speak with me or send me an e-mail/letter about any of these ideas you would like  to be involved in, How we might create space to “show Christ to the world in loving action” ? and how might we learn and experience such Good News for each part of our church and wider community?

Psalm 82

God has taken their place in the divine council;

    in the midst of the gods judgment is held:

“How long will you judge unjustly

    and show partiality to the wicked?

Selah

Give justice to the weak and the orphan;

    maintain the right of the lowly and the destitute.

Rescue the weak and the needy;

    deliver them from the hand of the wicked.”

They have neither knowledge nor understanding,

    they walk around in darkness;

    all the foundations of the earth are shaken.

I say, “You are gods,

    children of the Most High, all of you;

nevertheless, you shall die like mortals,

    and fall like any prince.”

Rise up, O God, judge the earth;

    for all the nations belong to you!

Minister, Worship

Prayer Walk

I wonder what you reaction will be to an invitation to Prayer Walk as part of a group. Some may say, “I do that on my own whenever I walk somewhere”. Others may feel it would be embarrassing, or intrusive, or inappropriate. I hope some may have good stories to tell and other may be intrigued. I find Prayer Walking a fruitful thing to do, and when done with others it helps me to be aware of things I might not notice myself. It helps me to see the changing shape of a good community and it encourages me to ask, “Where is God in this?”

Loughborough Churches Partnership have committed to a year of prayer in which the whole town is walked in prayer. The Elders would like us to play our part in ensuring this happens. There are some regular walks that have already been arranged, there is the opportunity for you to pick your own routes but let LCP know your route so that we know which places are bring prayed for and which are not. The contact details are in some booklets that have been made available in church and so i would encourage you pick one up for yourselves and some for those who do not make it to the building.

So, it is our intention to host some prayer walks and to concentrate on the area around Frederick Street. We will gather at church the first and third Wednesday of each week at about 4:30pm. One week will walk the area bounded by Frederick Street, Burfield Ave, William Way, Radmoor Road and Ashby Road. The other we will cover the area within Frederick Street,  Ashby/Derby Square, Swan St/High Street, Southfield Road, Brown Lane. On each route we will Walk, Observe, and pause to quietly pray. Nothing too embarrassing, or intrusive or inappropriate, but something that will help us to be aware of the community in which this church meets. And if you cant manage to walk with us, then please pause around that time, with a map in front of you and join us in prayer or even be at church to meet with those who return and share in that question, “Where is God in this?” 

The dates for your diary will be 4 & 18 May, 1 &15 June, 6 & 20 July, 3 &17 August. 

be blessed

Craig

Minister

Witnesses

Amelia Anisovych rises to sing:
shaken world pauses to listen,

Eta ideal'naya devushka ushla
Zdes' ya stoyu v svete dnya
Pust' bushuyet burya,
 
… then slips across the border;
scared, scarred, guarded.

Maria Ovsyannikova holds her sign;
valiant image gliding over media.

“NO WAR. Stop the war. 
Ne ver'te propagande
 Oni lgut vam zdes'.

… carrying truth’s first wounds;
deceive, delude, gaslight.

Unnamed women beat breasts;
wailing for the sacrificial lamb

Daughters of Jerusalem, 
do not weep for me, 
weep for yourselves,
for your children

… life slips away from death’s snare,
Magdalene, Joanna, Mary, Maria, Amelia …

Testify!

Craig Muir Lent 2022

Friday Bible Study Notes

Genesis 27: Rebekah, Protector of the Promise

Scene 1 v1-4 Isaac prepares to bless Esau

Blessing bestows physical property and tribal leadership. Isaac will follow social norms and bless his eldest son – however, normally done in a gathering of whole family – so Deception 1 – Isaac keeps arrangements private and attempts to thwart God’s plan (25:23)

Scene 2 v5-17 Rebekah schemes for Jacob

Rebekah overhears – is this sneaky? or social norm where women are confined to inner tent and not consulted? As Issac seeks to subvert God’s plan, Rebekah sees a way to keep that plan, “the younger shall serve the older” on track – but it also involves deception! Are these the ploys that vulnerable powerless people have to use?

In addition – is she righting Isaac’s failure to provide a suitable endogamous marriage for Esau?

“Obey my word” –  Mother’s boy? Tied to apron strings? Resolute? resourceful? 

Jacob fears discovery and the power of a curse – Rebekah, self-sacrificial? courageous? reassuring? practical. 

Scene 3 v18-25 Jacob deceives Isaac

Tension – uncertainty – suspicion – hearing – touch – smell – deception 2

Blessing – land, abundance, leadership, curse, blessing, 

Scene 4 v 30-40 Isaac & Esau grief 

Esau arrives too late, and Isaac realises the moment he is offered more food – no doubts for either about who has deceived them. 

Esau begs a blessing – but the original can not be taken back – he is to live away from earth’s riches, serve his brother, and throw off his yoke. 

Scene 5 41- 48 Rebekah: Protector of the Blessing

Rebekah overhears Esau platting to kill and Jacob. 

Instructs Jacob – advises Isaac – reassures Jacob – circumvents Esau. 

they will never meet again.

“Rebekah is truly a remarkable women. Having shown that in leaving her country and her kin her trust was equal to that of Abraham, she now challenges social mores in order to ensure that God’s plan will be accomplished, and she does this more than once. In violation of hierarchical standing in the family, she manoeuvres her second-born son into the position of privilege, thus demonstrating that social customs can sometimes be a hindrance to the working of God in the lives of women and men. Although ordinarily the primary man in the household arranges marriages, it is Rebekah who steps forward to do so on behalf of her new blessed son. She also saves the lineage determined by God by preventing the violent death of this son.” Bergant p115

Friday Bible Study Notes

Genesis 21: Sarah & Hagar

We skipped past Genesis 20 where once again Abraham passes off Sarah as his sister and we then learn that they are in fact half-siblings, with a shared father and different mothers! But lets carry on with the bigger story – finally a son is born …

Genesis 21

v1 Children are the gift of God. God’s promise is fulfilled. The narrative continues in a patriarchal manner – “Sarah … bore Abraham a son.”

v3-7 Isaac is named – for laughter. 

“While Abraham and Sarah’s previous laughter was engendered by incredulity, however, this laughter springs from joy. Isaac not only reminds his parents of their lack of faith in the face of of the ridiculousness of a possible pregnancy at such an advanced age but also is the source of their joy. the advanced age of the couple is a constant reminder of the marvels that God can and does work to accomplish divine promise.” Trible p44

v8-9 laughter becomes the problem. “Sarah saw the son of Hagar, the Egyptian, whom she had borne to Abraham, laughing.” Is this happiness? mocking? threat? status? v6 laugh at? Isaacing? It doesn’t matter Sarah perceives a threat and in asserts power within patriarchal limits. – “her son”, “my son” – possession, intimacy, exclusivity, attachment, 

v11-12 “his Son, Ishmael” non-exclusive, non-intimate, “the lad.” Not named – distancing, God sides and names Sarah & Isaac. Sarah, “the princess” is secure within the patriarchy – “hear her voice.”

“For God to put Sarah on the pedestal saves her from a threat but nonetheless deprives her of healing and freedom. And it damages those whose she encounters.” Trible

“cast out” – Eden, Exodus, Exile.

v14 “send away”, first slave to be freed, first wife to be divorced. When pharaoh sent A/S away from Egypt, they left wealthy. “Hagar leaves Abraham’s house with Ishmael, and eager nourishment, she departs a poor woman of non stature. In these two stories, the verb “send away” reverberates with dissonance.”

From Abraham’s great wealth – Hagar and Ishmael are given meagre resources to survive in the desert. In contrast “the disobedient couple stay in the “garden”, while the “fruits” of their unfaithfulness are expelled. Within the “garden”, Sarah and Abraham, claims life with Isaac; outside in the wilderness, Hagar and “the child” face death. For certain the design of God do not conform to the logic of justice.”

v15 “cast” better translated “put” as in “lays a body in a grave”. The child is dying, she prepares him and she prepares herself. – distancing, helplessness, loneliness, “she becomes the mother of all weepers. Yet she does not cry out to God. Instead, her voice sounds and resounds in the desolate wilderness of exile and despair. A madonna alone, she laments the approaching death of her only child.”

v17 God hears “the lad.” God’s messenger speaks to Hagar – “Do not be afraid,…”  The promise Hagar was given at Sher, now shifts to the “the lad,” Hagar continues to live under Patriarchy  – but now the Patriarch is her son.

v19 God opens her eyes, she sees the well, physical restoration begins

v 20 The wilderness becomes home to Ishmael, he learns to live in and to thrive. 

v21 Hagar’s last action, “”Hagar redirects the divine promise her way.In finding  for Ishmael an Egyptian wife, she seeks for herself a future that God has diminished. For the last time Hagar appears in the Hebrew Bible, and for the first time she is called “mother.”

The story of Hagar, Sarah, and their children is a story of struggle – struggle with each other and against patriarchal oppression. As we study the story and the trajectory of its interpretation through history and into the twenty-first century, we sees the seeds of conflict and struggle we have inherited. the question for us now seems to be : How can we get women and their children back together? Is there anyway to overcome the hidden and not so hidden injuries of class, race, gender, economics and politics that use our faith traditions to excuse continuing conflict? (Russell p185)

“As Muslims, Jews and Christians we are all children of struggle even to the thousandth generation. One discovery we can make as we reflect together on the enmity between Hagah and Sarah is that the struggle between us will not cease unless we become children who struggle for the wider gift of God’s justice, peace, and wholeness in our lives and the whole creation. (Russell, p 197)

Friday Bible Study Notes

Genesis 26: The Wells

Between Esau giving away birthright for bowl of potage and Jacob tricking Isaac into a blessing meant for Esau. We have this account of Isaac’s nomadic existence amongst alien people. “Mosaic” of stories, probably a very early tradition, No reference to Jacob-Esau. Abraham reference in v 15 appears to be a later addition. 

1-5 Reassertion of  promise given to Abraham that through Isaac their offspring will settle in this land. Although this talks about Abrham’s merit rather than God’s grace. 

6-11 Repeat the story of seeking refuge from famine and passing wife off as sister

12 Isaac prospers growing corn and as a herdsman. He is blessed one hundredfold 

Matt 19:29 – And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name’s sake, will receive a hundredfold, and will inherit eternal life. (cf Mk 10:30)

Lk 8:8 Some fell into good soil, and when it grew, it produced a hundredfold.” As he said this, he called out, “Let anyone with ears to hear listen!

14 Philistines – historical problem, Philistine pottery begins to emerge from 1200 BCE. They may be the Sea People who waged war against Egypt and Eastern Mediterranean in 13thCentury BCE. They seem too late to be associated with early Isaac stories, but as they will become traditional enemies of Israel this may be a device to document that tension. or it might mean the people living in the land where the Philistines will eventually settle. 

16 Envy at wealth and power

17 Well of Esek – Contention 

18 Well of Sitnah – Enmity

22 Well of Rehoboth – The Lord has made room for us 

Church as wells of Contention and Enmity. Where that happens – do we move on looking for Rehoboth – broad spaces, room, a place to be left in peace? How do we create safe spaces for ourselves and those who are vulnerable? 

23 Beersheba – is where the altar is built and will become an important religious centre. 

26-28 Where do we need to meet with Abimelech – put aside our rivalries, our differences, risk dialogue, feast and make a covenant with one another. Note that whilst Isaac is doing that hard work of making peace, his servants are doing the hard work of digging in the desert – and the hard work of the whole community only comes to completion when Peace is made and Water is found and the well is called Shibah, 

Shibah? risking dialogue … making a covenant with one another …

– if we are also involved in hard work of digging wells, creating community, refreshing deserts, creating peace.

Beer-sheba (well of the oath, or well of the seven)

Isaac narrative invites reflection on a world teeming with generously given life. That abundant life is recognised as blessing to those who will receive and share it. the chapter presents a world-view in which affirmation of the world and gratitude to God are held integrally together. 

Minister, Worship

Crossing the Town

This is a prayer for the Loughborough Churches Partnership Service in January. It follows LCP’s theme of crossing the town in prayer and picks up on many of the communities that come together to be the people of Loughborough.

If you feel it speaks for you, please pray it. 

Crossing the Town

God of river, hills and plains;
	We praise you for all you provide,
		for refreshing water, 
		for arable fields,
	for the interdependence of all creation.

God of town, village and neighbourhood;
	We praise you for all you provide,
		for nurturing relationships,
		for abiding welcomes,
	for the interdependence of each community.

God of path, road and rail;
	We praise you for all you provide,
		for adventurous plans,
		for regular routes,
	for the interdependence of each journey.

God of work, rest and play;
	We praise you for all you provide,
		for sustainable lives,
		for sabbath refreshment,
	for the interdependence of life rhythms.
				

God of child, youth & adult;
	We praise you for all you provide,
		for educators and mentors,
		for wise heads and foolish plans,
	for the interdependence of generations.

God of settled, transient & stranger;
	We praise you for all you provide,
		for places of sanctuary,
		for truthful dialogue,
	for the interdependence of cultures.

God of faith, hope and love;
	We praise you for all you provide,
		for families birthed, adopted and blended,
		for friendships; new, restored, enduring,
	for the interdependence of each blessing.

Craig Muir, January 2022 for Loughborough Churches Partnership

Minister, Worship

Words Matter

I’m currently following a book called  “52: Write a poem a week. Start now. Keep going.” It provides a series of writing prompts and some example poems to help an idea start – it’s up to me whether they finish.

My love of poetry comes from an enjoyment of the feel and sound of language. The way certain phrases clatter through the lips, or an image can shift our focus or lead us on a wonderful tangent. But, I’m also conscious that words can be dangerous; they can trigger unexpected reactions, open old wounds, be interpreted in a way that was never intended – but perhaps with a bit of thought might have been anticipated. Sometimes, the words flow and everything falls into place, other times I can spend ages replacing one word with another or a comma with semi-colon, trying to figure out the tone or the rhythm of a piece.

So words matter, what we mean by them and how we use them. We are sometimes known as People of the Word. We read scripture, we consider it’s interpretation, we preach on it, we sing and pray in ways that use words to spark the imagination. So, each word builds our image of God, and shows something about the Christ we believe in. 

The other book I’m reading is “God Is Not A White Man” by Chine McDonald. As a black woman she explores the way that language has so influenced her image of God that in her imagination God was white and male. She saw herself as “other” or as an outsider. It was in reading a book called “The Shack” that she first encountered God as a black woman, it was a revelation for her and a shock for many others who were enraged that God could be portrayed in this way. 

So, you will find that I am careful about the language I use when speaking about God. As a rule, I do not use pronouns, for in English our pronouns are generally gendered. Sometimes I might use the non-binary term “they” but I know people find that awkward, so prefer to just not use a pronoun at all. I’m aware that I often fell into the habit of using binary examples – boys & girls, black & white, light & dark, gay & straight, left & right, good & evil; but life isn’t that simple. Some people prefer not to think of themselves in gendered or mono-cultural or easily categorised boxes and so when we use such language to describe God, some will  struggle to see themselves made in the image of God. You might be amongst those who don’t see a problem, but I hope we have enough sense of care to respect those who do, and to use language that is appropriate and yet still imaginative.

be blessed

Craig. 

Friday Bible Study Notes

Genesis 25: Isaac & Rebekah

The beginning of  a series of conflict tales – Esau v Jacob, Isaac and the Wells, Rebekah & Jacob v Esau, Jacob v Laban, Jacob, Leah, Rachel v Laban, Jacob v YHWH, Jacob v Esau.

v 19 Isaac’s descent 

v 20 Rebekah’s descent

v 21 barrenness again. Despite the careful arrangements to ensure “good stock” “ there are no natural guarantees for the future and no way to secure inheritance” (Bruggemann) 

“The role of the mother and father in this birth narrative is prayer. It is their task to cast themselves solely on God. To pay as they must is to know that life is given as a gift.”  cf John 1:12-13, James 1:18, 

“When Jacob and Esau are born, their life is already decisively shaped by this Other One to whom their parents pray. their life is encompassed in a mystery of graciousness before they see the light of day” (WB) 

v22 “struggle” – ‘means “smash” or “crash against” implying a violent encounter … represent the rivalry of siblings, the strife between two opposing nations, and the conflict between two competing ways of life.” (Dianne Bergant)

Jacob, “is born to a kind of restlessness so that he must always insist, grasp, and exploit. His life is trouble not only for himself but for those around him” (WB) 

v23 this struggle will reverse social customs of primogeniture. “the first will be last and the last will be first”

God does not align Gods-self only with the obviously valued ones, the first born. Matt 5:3-7. Social privilege is not to be taken for granted in the way God orders matters. Human conventions are not to be taken for granted.

“God chose what is low and despised in the world to bring to nothing the things that are.” 1 cor 1:28

v24 Esau named for his appearance, Jacob for his character – “supplanter,” which is often interpreted as someone who seizes, circumvents, or usurps. or “heel, – one who kicks his way out.”

v27 The boys have different ways of life – hunter/urban, rough/sophisticated, loud/quiet, irresponsible & boorish/shrewd and sophisticated, Edom\Israel

v 28 The parents have chosen sides. 

“Jacob is a scandal from the beginning. the powerful grace of God is a scandal. It upsets the way we would organise life.”

v 29 The brothers negotiate what God has already determined! 

  • Jacob drives a hard bargain – but Esau gets his food
  • Esau/Edom is destined for pottage and no more – Jacob/Israel is destined for birthright. Birthright concerns security, prosperity, fertility, and land.
  • Esau is hungry and can not wait, Jacob may also be hungry – but he can wait. Waiting can be done if one trusts God and does not doubt the outcome
  • contrast between material blessings that can be taken managed and controlled and well-being that must be received only as a gift. “Here (but not always in his life) Jacob is a man who will depend not on seizing  and grasping but the sureness of God’s promise. 

Hebrews 11:20-21 – By faith Isaac invoked blessings for the future on Jacob and Esau. 21 By faith Jacob, when dying, blessed each of the sons of Joseph, “bowing in worship over the top of his staff.”

Hebrews 12:12-17 See to it that no one becomes like Esau, an immoral and godless person, who sold his birthright for a single meal. You know that later, when he wanted to inherit the blessing, he was rejected, for he found no chance to repent, even though he sought the blessing with tears.

Romans 9:6-13 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as descendants. … Even before they had been born or had done anything good or bad (so that God’s purpose of election might continue,not by works but by his call) she was told, “The elder shall serve the younger.” As it is written,“ I have loved Jacob, but I have hated Esau.”

Friday Bible Study Notes

Genesis 24: Rebekah

This is a long tale, told twice. Abraham has decided that he needs to be proactive in ensuring that there will be future generations, as Isaac has been a bit slow in getting on with things. He entrusts his [unnamed] servant to journey to Abraham’s own people to find the right wife for Isaac. In doing so he puts faith in the servant, but also that God will guide the venture. At the well, we see the wisdom and faithfulness of the servant. He waits at the right place, he offers prayers for guidance and he sets a test that will observe the young woman’s hospitality, and ability to work hard. Offering water to a train of camels is (apparently) no easy matter! In doing so, he discovers Rebekah, not only is she from the right family and is wise enough to allow the correct protocols to be followed, but she is ready for a new adventure. 

Walter Brueggemann says of this encounter that it is a story of faith set “between the old place abandoned and the new place not yet received.”

1-9 Preparation & Instruction.

Exogamous marriage – unions between different tribes or clans. Will often involve treaties and the exchange of daughters in marriage to strengthen the ties between the two groups and foster cultural exchange. Often used by groups enjoying a strong sense of identity, not threatened by diversity of change.

Endogamous marriage – unions between people of the same tribe or clan. Groups that practice  this form of marriage determine the degree of blood relationship. True siblings rarely marry, Marriages between cousins however are quite common. These marriages ensure the purity of the male bloodline. (Dianne Bergant)

11-27 Servant & Rebekah

The servant trusts God. We have no direct intervention by God, but the servant (and Abraham) trust that God will reveal the right woman to be Isaac’s wife.

Rebekah’s qualities – fair to look upon, a virgin (her dress would show she is unmarried), hardworking, generous, hospitable, and finally – from the right family.

Isaac’s qualities – a gold nose-ring, two gold bracelets.

v 27 & 48  nahah – led. Only occurrence in Genesis. It will return in Exodus and in the Psalms. cf Ps 23 He leads me beside still waters/he restores my soul/He leads me in path of righteousness/for his names sake. 

28-61 Servant and Rebekah’s kin.

running to her mother’s household

Hospitality, Introductions, story repeated for Laban 

– bounded by blessing (v 31,35 & 48,50)

– Laban shares trust in Yahweh (unless you are cynical in which case he puts his trust in the gold and says the right things to make a deal) 

– Even if Laban’s motifs are not pure – God is at work here. v44 “let her be the one whom the Lord has appointed.”

– v50 “The thing comes from the Lord … let her be the wife of your master’s son.”

v 58 “Will you go with this Man” She said, “I will” Rebekah seems to have a degree of choice, her servants on the other hand do not.

62-67 Servant introduces Isaac as my master – has Abraham died?

Rebekah – ground level & veiled. 

Sarah’s tent? Is she still alive, or is tent prepared for new matriarch?

He loved her …  ahem – “covenantal connotations implying an enduring legal commitment”.

“The faith offered her is for those who are willing to be led. The mandate of Abraham (v7) looks back to 12:1, and sets faith precisely where it must be lived, between the old place abandoned and the new place not yet received. In retrospect, such persons are able to confess God’s incredible and prompt attentiveness. (v15: cf Isa 65:24) (Bruggemann)