Radical plans to rescue the Church of Scotland from extinction are at risk of collapse amid rancorous infighting and internal division, one of its most senior figures has warned.

The Kirk registered a deficit of £4.5 million last year and membership is dwindling by an average of more than 100 people a week. It is estimated that the church has lost 80 per cent of parishioners since the 1950s.

In an effort to address its declining fortunes it has approved wide-ranging cost-cutting measures, including merging parishes and closing a number of churches. Earlier this month the Kirk agreed to integrate a number of its policymaking councils and significantly reduce the number of meetings.

The Very Rev Dr John Chalmers, a former moderator and principal clerk of the church’s general assembly, urged members to put aside their differences and work together. Speaking of the reforms he said: “If we do not change the way we think of our colleagues or learn to speak well of our brothers and sisters in Christ — even those we disagree — it may all be for nothing. Ours is a culture that needs to change”.

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Radical plans to rescue the Church of Scotland from extinction are at risk of collapse amid rancorous infighting and internal division, one of its most senior figures has warned https://t.co/UOpZxWxjyj

— The Times Scotland (@thetimesscot) December 2, 2019

The prophet Isaiah, writing some half a millennium before Christ, spoke of judgement for society’s injustices and sins. When it all happened and much of the nation was enslaved, he wrote of the hope of return, of God’s transforming power. It is some of the most beautiful and passionate poetry of the Bible – and the return happened. Isaiah’s readings accompany the Church through Advent. He paints a vivid picture of a time when all nations will be at peace, when there will be no more tears and pain, no weapons or division and justice will prevail. It can all seem removed and unreal. Something to dream of, but not a reality.

On the contrary, Isaiah the prophet was utterly realistic. He lived in a country that preferred the illusion of all being well to the reality of social sin. Reality was his stock in trade. It was in reality that he held the vision for what could be if the people co-operated with God, if a value-based nation, albeit occupied and dominated by others, could seek the common good, as we might call it. We too can see how our hope for the future may start to change the present. Hope, in the sense of purposeful expectation, motivates action. Hope inspires us to follow God where God already is: at work in the world.

That is why Christian waiting and looking forward is never passive. It empowers hope to take courage and aspire to change the world. It makes space for God to work in our lives, being open to the challenge of the Spirit.

That is the hope-filled invitation that Jesus Christ offers to each of us – and that is why we wait both by praying, and by living out this joyful call to walk with God who brings light out of darkness, and purpose out of waiting.

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The prophet Isaiah speaks of a God who has knowledge of us before we were born. A God who has chosen us to be his messengers of Good News and has given us a name. The giving of the name is important as it is meant to reflect something of the character of the messenger. In the New Testament reading Jesus speaks of making known God’s name, “I have made your name known to those whom you gave me from the world.” His name is his bond, you can trust him, because you know what he is like. I am reminded of the words of the psalmist, “Some trust in chariots, some in horses, but we will remember the name of the Lord our God.” Such confidence! The name that was once so sacred and could not be spoken, is now available to all – we have access to him through the coming of the Lord Jesus – ‘Emmanuel, God with us.’ Another name carrying much meaning.

God’s presence in our midst changes the kind of relationship we have with him and with each other. This is at the heart of the Good news message we are called on to share. Jesus captures it brilliantly in our New Testament reading. Here we discover a kind of symbiotic relationship – “All mine are yours and yours are mine”. We are deeply mistaken if the kind of relationship we seek with God is so personal and private that we exclude our brothers and sisters around us or indeed as we are in Kent, on the frontier if we exclude our brothers and sisters from another mother!

I am reminded of the quote, “I sought my soul, but my soul I could not see, I sought my God but he eluded me, I sought my brother and I found all three.” The name Emmanuel, which will be highlighted in the Christmas season, captures the kind of relational work that is at the heart of God’s kingdom and which we are called to be engaged in. To do this kind of work, we need to commit to working together not apart. To build the body of Christ together; not to create mini kingdoms according to the numerous labels that that we appear to attach ourselves to.

If we are going to experience that oneness of purpose that Jesus prayed for then we will need to seek to be identified more with the name of Jesus. For too long we have been embarrassed to be associated with him. We have kept him hidden in our beautiful churches and cathedrals that we visit on our terms, for weddings, baptisms, funerals or other such special occasions like Christmas or the mandatory school service. If we are going to ignite the communities from which we come, indeed the county of Kent, then everyone of us will need to reassess our relationship with the name of Jesus.

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Green: Do you feel hopeful about the future of Christianity?

Wright: Yeah, of course I feel hopeful. Lesslie Newbigin—does that name mean anything to you? He was a Presbyterian who went out to India as a missionary.

Somebody once asked him whether he was an optimist or a pessimist, and he said, “I’m neither an optimist nor a pessimist; Jesus Christ has risen from the dead.” In other words, something has happened, as a result of which the world is a different place. If we put our faith only in a Western Enlightenment version of the spread of Christianity, how foolish would we be? Christianity is thriving in Africa and Asia—in China, for goodness’ sake. It’s amazing, actually.

Green: Looking to America and Britain to be the future of Christianity—you think that’s misguided?

Wright: Who knows? You know, God is the God of surprises. New things can happen; new things should happen. But there are more Anglicans in church in Nigeria on a Sunday than in the whole of Britain and America put together.

Green: If you were talking to a young person who feels anguish about what Christianity has come to mean in America, what would you say to him or her?

Wright: For goodness’ sake, read the four Gospels. That’s what they’re there for. And recognize that in the prayer Jesus taught us to pray: “Forgive us our trespasses.” You don’t just say that once, at the beginning of your Christian life. You jolly well say it every day, because you will need to. The trouble is that the Church is far too good at hoping that everyone else will be asking for forgiveness for their trespasses. Self-critique is part of the Gospel. And where the Church forgets that—oh boy, things go badly wrong.

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.@emmaogreen is one of the best/most thoughtful writers on religion. In this @TheAtlantic piece, she interviews one of the world’s foremost New Testament scholars, N.T. Wright. Do yourself a favor and read it. https://t.co/2pPXzKhrFz

— Peter Wehner (@Peter_Wehner) December 1, 2019

But while his family, and his physician, agree on the need for more advanced care, his health insurers do not.

Medicare does not generally cover long-term nursing home care. Medicaid does, but only when it deems those services “medically necessary” — and that determination is made by insurance agents, not by the patient’s doctors. The state of New Jersey, where my parents live, recently switched to a managed care system for its elderly Medicaid recipients. Instead of paying directly for the care that this patient population needs, the state pays a fixed per-person amount to a string of private companies, who in turn manage the needs of patients like my father. On paper, these companies cover the full range of required offerings: nursing homes, assisted-living facilities and a suite of in-home support services. In practice, they do what most insurance companies seem to do: obfuscate and evade and force you to beg.

When I told my father’s care coordinator what his doctor said, she was unequivocal. “He is not even close to qualifying,” she said. “He’s only 78, and he can still walk and wash and dress himself without assistance.”

I countered that he had “bathroom issues” and that he frequently refused to shower.

“Refusing to do something is not the same as being physically incapable of doing it,” she said.

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About four million Americans already live with dementia. Medicare doesn’t cover long-term care. Medicaid does, but it’s super tricky, and most don’t get even close to what the docs say they need in terms of support: https://t.co/HmKOvHdSmS

— Jeneen Interlandi (@JInterlandi) December 1, 2019

The next Bishop of Doncaster will be the Revd Canon Sophie Jelley Downing Street has announced today. The Revd Canon Jelley is currently the Director of Mission, Discipleship and Ministry in the Diocese of Durham, and Canon Missioner at Durham Cathedral, a role she has held for four years.

The role of the Bishop of Doncaster has been vacant since the retirement of the Rt Revd Peter Burrows in September 2019. Sophie will be the seventh Bishop of Doncaster in the Church of England.

The Bishop of Sheffield, the Rt Revd Dr Pete Wilcox, said:

“I am truly delighted that Canon Sophie has accepted the invitation to be the next Bishop of Doncaster. She is a devoted disciple of Jesus and a highly gifted priest, with an almost uncanny ‘fit’ to the role description we drew up. She has a wealth of experience, as an incumbent, a residentiary cathedral canon and a member of a bishop’s senior staff team. Her energy, creativity and passion will enrich our Diocese, and I am looking forward hugely to forging a collaboration with her.”

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Downing Street has announced the next Bishop of Doncaster in @DioceseofSheff

Find out more: https://t.co/Ha9vVi6quy pic.twitter.com/92pNGHjFD0

— The Church of England (@churchofengland) December 2, 2019

Nicholas Ferrar, like his great friend, George Herbert, was a courtier turned clergyman. Born in London, he was educated at a boarding school in Berkshire and at Clare College, Cambridge. He was appointed to the service of Princess Elizabeth, daughter of James I, who married the Elector Frederick V, and travelled to the continent. In the coming years, Ferrar travelled widely and, a brilliant scholar, learnt to speak Dutch, German, Italian and Spanish, as well as engaging in the study of medicine in Leipzig and Padua.

On his return to England in 1618, Ferrar was involved with the London Virginia Company, which was the family business, and he was also, for a time, a Member of Parliament. In 1626, following ordination as a deacon by the controversial Bishop (later Archbishop) William Laud, there was a major life-change when he and his extended family moved to the manor in Little Gidding in Huntingdonshire and restored St John’s church for their own use. There they lived a life of extreme simplicity, devotion and practical service.

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Today the Church of England remembers Nicholas Ferrar, who died on this day in 1637 – scholar, courtier, businessman, MP (briefly) and a cleric. You can find out more about him here – https://t.co/wYEveORCqL. pic.twitter.com/2yXlQwDD4d

— Peterborough Cathedral (@pborocathedral) December 4, 2018

Lord God, make us so reflect thy perfect love; that, with thy deacon Nicholas Ferrar and his household, we may rule ourselves according to thy Word, and serve thee with our whole heart; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Today we remember Nicholas Ferrar founder of Little Gidding Community. Memorial of community by Ferrar’s brother John pic.twitter.com/jBKd3Kmmtz

— LambethPalaceLibrary (@lampallib) December 4, 2014

Keep us, O Lord, while we tarry on this earth, in a serious seeking after thee, and in an affectionate walking with thee, every day of our lives; that when thou comest, we may be found not hiding our talent, nor serving the flesh, nor yet asleep with our lamp unfurnished, but waiting and longing for our Lord, our glorious God for ever and ever.

Simeon Peter, a servant and apostle of Jesus Christ,

To those who have obtained a faith of equal standing with ours in the righteousness of our God and Savior Jesus Christ:

May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, that through these you may escape from the corruption that is in the world because of passion, and become partakers of the divine nature.

For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these things are yours and abound, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these things is blind and shortsighted and has forgotten that he was cleansed from his old sins. Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall; so there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

–2 Peter 1:1-11

Belief in Hell might seem like the opposite of forgiveness. However, divine forgiveness is contingent on the possibility of divine punishment. Temporally, belief in divine retribution may also encourage human forgiveness, as believers recollect that they, too, need mercy. At the very least, they may overlook some wrongs on the basis that God will sort them out.

The prospect of Hell may allow for a moving-on even in cases of radical evil of the sort that Arendt deems unforgivable. Civil peace often demands leniency for horrific crimes. It is sometimes necessary that witnesses and informants be granted immunity for their crimes, that traitors and terrorists be offered amnesty, or that treaties be made with tyrants. In such cases, where reasons of state preclude justice in this life, belief that there will be an accounting after death may help restore and preserve peace, even without forgiveness. Belief in divine justice liberates humanity from the responsibility of administering perfect justice—an impossible effort that, because of human finitude and sin, itself produces injustice.

Recognizing the social utility of religious beliefs is not enough to preserve them. Still, such reflection aids in diagnosing the ills of a culture that abandons them. Declining belief in divine judgment may encourage some to indulge themselves, comforted by the belief that there will be no punishment. However, others will attempt to take the place of the absent divine judge.

Those who believe that the only justice to be had is that which they administer in this life will be neither proportionate nor merciful. And those who do not believe in Hell may attempt to create it themselves.

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Why we still think about Rodin’s “The Thinker,” now at the @peabodyessex museum: https://t.co/8cN2b3VZPD pic.twitter.com/Uu4tgHKA9l

— WBUR (@WBUR) May 21, 2016

The Fathers see evidence in Isaiah 49:2: “The Lord … made me like a chosen arrow, and in his quiver he sheltered me.” Theodoret directly identifies Christ as God’s arrow when he comments on the meaning of the Bride’s profession of love, “I have been wounded by love” (Song 2:5). He too appeals to Isaiah 49: “For [Christ] is after all the chosen arrow (Isa. 49:2) that wounds the souls it strikes.”

The patristic logic is impeccable: If Christ is the Groom who wounds our heart, then with impatient desire we search the Scriptures for how he does this. That’s exactly what the Fathers do by turning to biblical texts such as Psalm 45:5 and Isaiah 49:2. The broader canonical witness tells us how it is that the Groom wounds his Bride’s heart. Archery is his means—preachers’ words give the Logos entry in the human heart.

Patristic scholars talk about “intertextuality” or “verbal association” to explain what’s happening here. I won’t object. But really, we should call this kind of exegesis advent reading. It is a form of interpretation that longs for Christ to come and that looks beyond the empirical. Only an interpretation animated by desire can spot the arrow.

Scripture demands an Advent posture. The most important things are not the ones we see. The unseen word arrow is arguably the key to grasping what the Bride means when she exclaims, “I am wounded with love.” That, at least, is the consensus patrum.

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The season of Advent teaches us to reckon with the hidden coming of Christ. From the archives:https://t.co/NP5bNX4yXB

— First Things (@firstthingsmag) December 1, 2019

O God, Father of mercies, who didst so love the world that thou didst give thine only begotten Son to take our nature upon him for us men and for our salvation: Grant to us who by his first coming have been called into thy kingdom of grace, that we may always abide in him, and be found watching and ready when he shall come again to call us to thy kingdom of glory; through the same Jesus Christ our Lord.

❄️🎄Day 1 of The Seventeenth Century Lady’s #17thCentury Advent Calendar🎄❄️
A bustling winter wonderland scene here for you by Hendrick Avercamp: ‘A Panoramic Winter Landscape’, c. 1610. Look at all the amazing detail! ❄️ pic.twitter.com/WbquNv6ZRX

— Andrea Zuvich (@17thCenturyLady) December 1, 2019

But as to the times and the seasons, brethren, you have no need to have anything written to you. For you yourselves know well that the day of the Lord will come like a thief in the night. When people say, “There is peace and security,” then sudden destruction will come upon them as travail comes upon a woman with child, and there will be no escape. But you are not in darkness, brethren, for that day to surprise you like a thief. For you are all sons of light and sons of the day; we are not of the night or of darkness. So then let us not sleep, as others do, but let us keep awake and be sober. For those who sleep sleep at night, and those who get drunk are drunk at night. But, since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we wake or sleep we might live with him. Therefore encourage one another and build one another up, just as you are doing.

–1 Thessalonians 5:1-11