Movement 147

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SCM is a student-led

community passionate

about faith and justice. We

support student groups at

universities and churches

by providing training and

resources. At our regional

and national events,

students gather to hear

inspiring speakers, worship

together, and put their faith

into action.

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' Meet like-minded

students

. Explore and

deepen your faith

' Learn new skills

' Be pdrt bf a

global ecumenical. .-

movement

' Engage in social '

action

We are part of the World

Student Christian

Federation (WSCF),

a global network of

Christian students.

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' Ilecome a member

' Find your local

group

' Come to an event

' Take part in our

campaigns

F'ind out horn'by

visiting our r,r,cbsitc at

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AmeliaSutclifie

II.I2 IHE IIITERUIEW

With Peter Rollins

I3.I5 IHE THElltllffY tlF SIllRY

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16.I? ATIERIIAIIUE SHIIPPI]IG

Joanna Musker and Gregory Sherwood

t8-t9 FAIIH tlt AGIl0lt

Yannick Buditu and Victoria Mason

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.GAII IIATI( Ill YllU

ABllUT IESUS?'

As Christians, many of us

have been on either the

giving or the receiving

end of this question at some point;

depending on the situation, it can inspire

hope, awkrvardness, encouragement, or

even frustration. Talking about Jesus -

especially in a Western context where

many feel like they've heard it all before

- is difficult, and it can be tough to figure

out howto speakfreely about him without

pushing an agenda or sparking a debate

at

about life, the universe, and everything.

M"yb" the question we should be asking isnt so much,'Can I talk to you about

Jesus?',.but,'Hotu

can I talk to you aboutJesus?'

So much of our faith is rooted in narrative. Not only does the life story ofJesus

provide the basis for our faith, but the personal stories we all carry with us also

greatly inform our relationships with God and with others. In this issue, we

hear two prominent members of Northern Irelandt ikon collective share their

thoughts on spiritual storytelling. Poet and theologian Pddraig OTuama explores

how linking Biblical narrative to lived experience can enrich our understanding of

both. By viewing personal and Biblical narratives as integral parts of each other,

we become awakened to the deeply intimate and personal nature of Christianiry

and the sacredness of daily life. Elsewhere, ikon founder Peter Rollins speaks

with Moeement about the importance of storytelling, theological reflection, and

scepticism for gaining a new understanding of evangelism.

Reflection is a powerful way to trace the relationships between our own stories and

the broader Biblical and current global narratives. Through this process, we can

gain a greater awareness of our status as members of the global communiry and

find ourselves questioning the assumptions that come from our own experience.

Amelia Sutcliffe shares how her experience in India has helped her to challenge

and grow in her faith. Jo Musker and Greg Sherwood reflect on their recent

endeavours to shop more ethically, and the surprising impact our habits have on

the way we view our wodd. Our Faith in Action interns Yannick Buditu and

Victoria Mason also offer insight into how reflection has informed their pursuit

of social justice.

We hope the stories you find within these pages inspire you to

reflect, ask questions, and become ^ware

of the stories that infi.uence

all of us. Look, listen, wonder, and enjoy reading!

IAYTI|R IIRIGffERS

Do you have probtems reading Movement? lf you find it hard

to read the printed version of Movement, we can send it to

you in digitat form. Contact editor@movement.org.uk

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IHE SIIIEBAR

SCM office:

504F The Big Peg,

1 20 Vyse Street,

The Jewellery Quarter,

Birmingham B1B 6NE

Tel: 01 21 200 3355

scm@movement.org.uk

www.movement.org.uk

Advertising

scm@movement.org.uk

Tel: 01 21 2003355

Movement is pub[ished by the

Student Christian Movement

(SCM) and distributed free to atl

members, supporters, locaI groups,

and affitiated chaplaincies and

churches.

SCM is a student-led movement

seeking to bring together students

of a[[ denominations to explore the

Christian faith in an open-minded

and non-judgementaI environment.

SCM staff:

Nationa[ Coordinator Hitary Topp,

Croups Worker Lizzie Cawen,

Administration and Finance Officer

Lisa Murphy, Faith in Action lnterns

Yannick Buditu and Victoria Mason,

Administration and Finance Officer

(maternity cover) Matthew Pitts,

Fundraising and Communications

Officer Ellis Tsang, Events Worker

Lizzy Seldon.

Publications Steering Committee:

Lykara Ryder, Taylor Driggers,

Matthew Pitts, Hitary Topp.

The views expressed in Movement

magazine are those of the particular

authors and should not be taken

to be the policy of the Student

Christian Movement. Acceptance of

advertisements does not constitute

an endorsement by the Student

Christian Movement.

t55N 0306-980X

Charity number 1125640

O 2014 Student Christian

Movement

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SUMMER SCHlloL 20t4

Spring is upon us, and with it cornes preparation for

SCM's Summer School at Feldon Lodge, Hemel

Hempstead! The week-long event kicks off with our

AGM, which is members'opportunity to have a say in

how the movement is run. Surnmer School is a chance

for student group executives, student workers, and

chaplaincy assistants to come together and learn from

each other as well as leading theologians. For those

leading student groups next year, it's the opportunity to

gain practical advice and test out ideas, as well as meet

fellow students. For the first time, we'Il also be running

chaplaincy and student worker training alongside to

look in more depth at how we can mentor and equip

students to live out their faith.

The booking deadline is Friday 13 June. Please email

events@moyement.org.uk for more information.

PG]I GII]IFEREIIGE

In November, the Progressive Christianity Nerwork

and SCM will be sharing a fantastic residential

weekend conference - George Elerick and Katharine

Sarah Moody will be speakers, with Peter Rollins

giving the keynote address (so be sure to read

Moaenrent\ interview with him, pages L1.-1.2). Save

the dates and keep an eye out for more conference

announcementsl

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FE$IIUAI IAKEIIUER!

We're running stalls at both Greenbelt and Momentum

this year and would love SCM members to join us -

who better to help promote SCM than the wonderful

people who are a part of it? If you're attending either

Momentum or Greenbelt, please drop by to visit with

us or spend a few hours on the stall helping out. More

information about each festival can be found at their

websites: momentum.co.uk and greenbelt.org.uk

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H0YIMEII - TSSUE il?

PAGE 3


How do we live and speak as

prophets for peace? What does

it mean to pursue reconciliation?

What kind of power do we

possess as Christians to makc a

difference? These were just some

of the questions explored durin{r

SCM's annual conf-erence,'Peace,

Power and Protest: Prophets for

ir New Worlcl'. The event w'.rs

held in partnership with the

Fellowslrip ol' Recortcilietiorr over

the we ekerid of 14-16 February.

Revd Lrderjit Bhogal, our main

speaker, gave an inspiring address

about sanctuary rrnd the oneoing

process of creating safe spaces of

re conciliation. Sometirnes the

vision of ;leace rnd reconciliation

czln dwarf the realiry of our

incliviclual lives, but Revd Inderjit

reminded us to begin frorn or,rr

own spaces - our farnilies,fi'iends,

and the cornmunities we serve. His

words were a real encouragenent

to all young people to be leaders

of peace, ernphasising the need

for diversiry respect, and positive

protest instend of oppositiorr.

praying through the Bible ancl

rhythrn (with dlurnrning n()

less!); learne d f}orn Angela

Rayner of Christian CND about

the work of abolishing nuclear

annsl and heiird Yannick BuditLr,

SCM's Feith in Action irrtcrrr,

speak about youth crimes and

the Gospels. All wclc inspiring,

chnllenging, and infbrrnative; I

orl11, Yl"l I could have atte.ded

more thirn three workshopsl

Conf-erence this year was

fhr.rtastic - there wits a re:ri sense

of cornrnunity and inclusion

throughout the weekend. In

surnrning up, Rory Dalrliesh, or"rr

confbrence reflector, ren'rinded r:s

of tlre words of t ZuIu proverb,

'urnuntu ngumuntu npJabantu'

- ''.r person is tr person beciruse

of people.'To rne, this perfectly

encapsulates the ethos of SCM:

everyone is highly valued ar-rd

irnrnediately welcorned bec'.ruse

we are stronger when we do God'.s

will together.

Enrma'femple

Revd Inderjit also spoke about

the nature of power, and this was

the topic explored in the panel

discussion about,'How can frrith

speak truth to power?'The answers

to that questicln rnight not be easy,,

but it was fantastic to hear fiom a

variety of viewpoints, challenging

our assurnptions about who

has porver in sociery and how

witnessing positively to our faith

cont'.rins a great power in itself.

We llso got a chance to delve

deeper into sorne of these issues

tlrrouqh dill'erent workshops.

I experienced the power of


ll0UEMEtI ,,. ., r. , SUMMER 201{

tTEtc0ilE!

These are exciting times at SCM

and it was our pleasure to welcome

two new staff members to the team

in January: Lizzy Seldon joined us

as Events Workeq while Ellis Tsang

came on board as Fundraising and

Communications Officer!

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Students from the World Student

Christian Federation (WSCF) have

convened a leadership development

programme to renew their commitment

to peace and reconciliation in the

Middle East. More than 30 studehts

were chosen from across the wodd to

gather in February for avisit to Palestine

and mobilise the student body to work

for peace and justice in the region. The

programme, 'Overcoming Violence

in the Middle East', brought together

Christian students to witness firsthand

the harsh realities of life within the

occupied territories. Visit movement.

org.uk/news for the full story.

soRRotI Alilr

$tlTIDARIIY

We mourn the deaths of seven

members of SCM Indonesia. On 1

February while they were conducting

relief work for refugees in a volcanohit

area in Northern Sumatra, a sudden

eruption caused ash and sulphur gas

to engulf the surrounding area before

they could escape. SCM Britain held

a minute's silence during annual

conference to remember the departed.

Their courage will continue to inspire

our cornmitment to help the needy and

marginalised.

SCM Britain also mourns the deaths

of six members of SCM Nigeria.

They were killed in a car accident on 8

March on their way to visit an SCMsupported

programme at a school

in Suleja, central Nigeria. Harold

Ikewueze, General Secretary of SCM

Nigeria, says comfort has been found

in the outpouring of support shown

by the communiry both in Nigeria and

abroad. 'The solidarity of believers of

different denominations and fellowship

in this loss has brought us refreshing

solace and comfort.'

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TS $IUIIEIIT OATHERI]IO

Stucle nts t}onr rrcross \\irles sathelecl toqether tirr ir *.eekencl of prin'er in

Abervsnr'r'th over 2-l-25 J:rntrrrn'. The event connectcd stuclent societies i1

\Vrrles, incltrdins thc Angliciln, Xlethotlist, rrncl Crrtholic societies in Aber.

Fr. John Nrurkivell, irr.r Orthodox priest fi'om the lr.lrish of \Valslll, spoke

rrbout prrrt'er in thc Orthor.lox trirrlition, lerrclinc rr time oi discussion itr-rd

pl'ilctic:rl apPlicrrtior.r.

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A]Ill OFFICERS

MEEIIIIG

Staff and volunteers from SCMs

across Europe met together in Skopje,

Macedonia from 20-23 February for a

weekend of training and skill sharing.

Delegates collaborated to draw up

campaign plans for raising awareness

about the plight of refugees in Europe.

WSCF Europe plans to focus advocacy

efforts on the issue of xenophobia

for the next two years. Follow

@WSCFEurope on Twitter for all the

latest news and updates.

t0vttHil - tssut 11, PAGE 5


}IIIYEMETI ISSUE II7 SUMMEN 20il

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Aber CirthSoc is continuing

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Matthezu Jones

to thrive despite not having a

permanent home. As we move,we

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find new opportunities to spread

the Gospel and engage Christians

in fellowship and action. \Me

recently held a joint social event

with the Methodist and Anglican

societies, rvhich are both affiliated

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to SCN'L Being so close rneans we

cnn build stronqer unity between EXEIER MEIH|IIIISI

our traditions and draw closer to

God rrs rve approirch Easter.

I AltGUGAlr S0CIEIY

Liant Janes Willians

As a society, we've had much food for thought this past term.

Through our recent trip to Bucldast Abbey, we have come back

refreshed and ready to reconnect with university life. We have

BIRMIIIGHAM

also heard from speakers of di-fferent backgrounds on faith and

theology, including SCM's Faith in Action intern Victoria, who

MEIHtlIIISI

led a workshop on theological reflection. Looking forward, we

will soon be taking part in the University of Exeter's Faith and

SllGIEIY

Woddviews Day,which gives us an opportunity to share our faith

This has been an active term for

with lots of students on campus. We will be giving out hot cross

Birmingham l'lethodist Sociery.

buns and teaching people to make palm crosses, so watch this

Our AGX,{ brought in three nerv

space ifyou're around! Victoria Bramntall

cornmittee members, while rve

hosted different workshops on

issues ranging fiom frrirer taxes on

cirmpus to the chr.rrch and mental

f I M GrA$80U1 SGM MAIIGIIESIER

health. A particular highlight for

me w'.1s a livel)' Q&A session

Tliis past tenn has seen m:rny

on theolosv rvith the Anglican highlights fbr our group, rvith

chaplain Revd Catherine Shellev the visit to the 'Peirce, Porver rrnd

and our resident PhD theologian Protest' conference top of the list.

Jess Dalton. The eveninff was ir

Our rveeklv meetinqs have irlso

verv engaging wa)'to tackle a lot sprrrked pitssionlrte conversations,

ofbig issr.res:rnd prompt members particularly rrbout the role of

of the group to reflect irnd :rsk feminist societies on cxmpus.

those hrrrd questions.

We hirve also joined in a netrvork

of Christians from the West of

Scotland and Glasgorv to share

ideirs for social action. The Iona

community is continuing to lead

tus in monthly r'vorship events.

Drrncttn Logie

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SCN,I hirs connected us with

diIl-erent lvorkshops this term,

including one on theological

reflection and youth .iustice

from Yirnnick, SCN'I's Faith in

Action intern. We also heard

from Joey Knock, irn intern with

Christian Aid, r,vho spoke about

cirmpirigning fbr N'Ianchester

Universiq' to use suppliers rvho

prrv their fair sh:rre of ta.r. Within

the group, wc ilre norv working

r.vith the 1\,{anchester chirplirino'

to input iderrs fbr their interfiith

peace Eirrden.

Racltcl Dotglas

PAGE 8

MOUEMEXI - ISSUE II?


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Thii recipA comes from Girtos Chuquihuara. Carlos was a member

and leader of SCM Sheffield and is now a novice with the Society

of Jesus (the fesqitsl. He is originally from Peru and this recipe is a

variation,,gi,g dish traditionally made on Good Friday.

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. 600 grams of rice (75 grams per person)

. 4 cans of chickpeas

. . 2 bags of rocket, spinach, or other similar green leaves

' . 6 large white onions or 12 smatl ones

. curry powder, to taste

. paprika, to taste

. veggie stock (approximately 2 tbsps)

nce tn a large pot according to the package

- the rice 'should be boiling'vrqhile you cook the rest

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ions into small pieces and fry them in another pot

become transparent.

chickpeas with 1' pint/S7D ml of water and let them

and paprika untit you get your pleferred

mixture slowly.

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This workshop is taken from No more Mr Nice Guy: A new

/esus, one of many resources produced by SCM Pubtlcations. Get'in

touch with tizzie@movement.org.uk to tatk about the wqrkshops and

other resources that are available.

REGREAII]ICI IESUS @ O'"'N*"'

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To invite group members to create their own image of lesus and, by doing

so, exptore their prefudices and convictions.

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Paper, pencils, crayons, paints, plasticine, gtue, otd pieces of materiats,

string, old magazines - usefuI bits and bobs.

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30 minutes individually (be flexible)

lndividuals find a space of their own and are invited to create an

image of Jesus. This can take virtuatty any form. Emphasis should be

placed on contributing and sharing rather than on artistic brilliance.

Participants shoutd be encouraged to think how they might explain

their work to someone else.

15 minutes in pairs

Ask group members to get together with one other person and explain

a bit about their'creation'. The foltowing questions may aid discussion:

. Have you tried to represent the person of Jesus as he lived or were

you more concerned with the meaning and effect of his tife?

. Did you find this exercise difficutt to do? lf yes, why?

. Do you find visual representations of Jesus useful or not?

. What sort of images do you [ike?

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images together in the middle of

and have a quiet period of readings

PAOE 8

TilEHETT. FSUE II'


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Since the last

isstre of .421a..,e m a il t

arrived ol1 't/our

doorsteps, SCM

has been busy

putting together

our camPaigns

strategy fbr tl"re corning months. The inaugural neeting

of our campaigns group took place recently to decide

the direction of our future cirrnpaigns, to reflect on

orlr successes in the past, and to consider how we can

engage with even more sftidents ol1 campus interested

in social justice issues.

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Our nlain focus fbr the cornin.q months will be

slrpporting our Faith in Actior-r interns in their projects

with Concern LJniversal and London's Youth Oll-ending

Team. We're 'also eoing to expand the Ethical Living

Resource Hub that wirs launched last ],eirr. There rvill be

e\/en firore tips nnd infbrmirtion irbout how we as collsurners can mirke

a positive contribution to the world around us. The Hub, rvhich c:rn be

found in the campirigns section of movement.org.uk, includes sections

on firshion, food, :rnd technolog'i'. Please do take a lookl

It isn't just individuals'spending habits thirt we ciul influence to prornote

a more ethical econom)'. Our universities have massive spending power.

If rve call on them to exarnine where they spend and inr.est our rnoney,

this can mrke a huge difference. Church Action on Poverrv-'s cirmpaign

is higlilighting the issue of universities'procurement of sen'ices; :rs part

of this cirmpaign, we'll be asking our universities to ex:rrnine rvhether

the businesses ther. work with :rre engaeed in tir-x-dodgine prirctices.

Ta-r dodging loses the UK uound d35 billion a yerrr ,rccording to tl-re

govemment's own estimates; the actual figure is likelv to be even higher,

and this loss of tir-x revenue is denving opportunities and services to

millions who irre in need both in the UK irnd irbroird. Church Action on

Poverrr'"s website is great for all the fircts vou need about the campaign

rrt www.church-poverty.org.uk/movement, and our own u,ebsite h'.rs r

sectiorl on t:L\ rvithin the Resor.rrce Hub.

Keep an elre on the SCN,I Carnpaigns Infbnnation sroup ol1 Facebook

fbr more details of events u.e're planning and su;lporting. The piree is

:r forum for all SCi\,I members, fiiends, irnd supporters to post details

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Del.tbie l4thite is t sttrdent at

the Uni.tersity oJ' Glasgou and

holds the Cantpaigns portJblio on

General Council.

of cnn-rpaigns, petitions, and

demonstrirtions that ther"re

invoh'ed in.

This is a really exciting and

r''.rried set of campaigns r,r'ith lots

of opportunities for evervone

to get invoh'edl lf rrll this

sor.rnds like sorlething voud be

interested in, please emiril me on

campaigns@movement. org.uk

or our lovelv Groups Worker on

lizzie@ mov ement. org. uk fo r

more infbrmirtion.

MltvEMEltI - rssur ilt

PAGE S


M(IVTMETI I$SUE I47 SUTMER 2llII

Amelia Sutctiffe is a

member of SCM Edinburgh.

She's spending this term at the

United TheologicaI Cottege in

Bangalore, lndia as part of her

third year studying Divinity

at Edinburgh University.

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THE JOYS AND CHALLENOES OF STUDYING ABROAD

w;il.JT,3Ji:::?;l#ti

knew it would be an incredible experience

- to see and learn of a 'world' or culture

different from my own. I wanted to do

this even more so when studying theology

because what is taught and understood

within the study of God, religion, and faith

can be completely different in every context

and situation. So I jumped at the chance to

come here to India.

This experience has met and exceeded

the expectations I had for studying

abroad. Of course, there have been a few

disappointments and struggles along the

way, including not having all the courses

in Indian theology available this term.

However, this meant I was able to do classes

I had not even thought about before and

learn things I would never have found out

otherwise. For example, did you know that

some Christians in India believe they can

trace their history right back to the aposde

Thomas visiting India in 52AD?

Almost every student here is either training

to be or &""dy is a minister, meaning faith

comes into everything and everyone is

assumed to be a Christian.The student body

at home is quite different, with very few

training for ministry and many who aren't

sure about Christianity at all. So tho"gh

this is quite a liberal theology college, with

women studies and discussions on sexuality,

hqaring others in conversations or sermons

make statements which I completely disagree

with has been very challenging for me.

There have been challenges'to my faith,

although these have most often been

challenges I have put upon myself. I find

myself wondering why I am not yet sure of

which way God wants me to lead my life or

my'call'as a Christian. At times, it is very

hard to be away from home, family, friends,

and familiar churches. Sometimes when

I'm in a low patch, I cant help but feel very

alone, which includes feeling away from

God, as stress and sadness can often make

me forget that God is always with me.

Apart from these challenges, so many areas

oflife here and studyingin this environment

have helped grow and strengthen my faith.

Having chapel every morning has certainly

been refreshing and a lovelyway to start each

day in prayer and worship to God. Hearing

people fight against the stereotypes and

beliefs that society tells them to accept by

passionately professing their faith in a lovefilled

and inclusive God as they preach and

in action, even when they know not all will

agree with them and it could get them into

trouble, has been inspiring and beautifrrl to

be a part of.

India's vibrancy and diversity, yet also

consistency in some way, is not only

apparent in its traditions and landscape,

but also within Christianity. There are a

huge number of different and interesting

denominations. The range covers

everything from the St Thomas Christians

already mentioned to Roman Catholics to

the amazing amnlgamation of Anglicans,

Methodists, and Presbyterians that

comprises the Church of South India.

They all seem to get on incredibly well and,

at least from what I have seen, ecumenism

in this area and in UTC is strong. Being

able to experience and be part ofincredibly

different forms of worship has been so

wonderfirl and fun. Although sometimes I

am unable to understand, you can still see

the beauty of someone praising God in

their own tradition and language.

Likewise, interfaith work is not just

something people believe should be done

but is a necessity as people, religions,

and beliefs are all crowded together; it is

something people are pleased to do, which

is fantastic to hear about. One of the most

inspiring, encouraging, and strengthening

things I have seen has been the socialjustice

and faith in action work of Christians I

have met. From the ex-auto driver who has

set up a rescue home for homeless people

in Bangalore to the Sisters in Tamil Nadu

who educate at home girls at risk of neglect

or child labour, these examples of love and

kindness have been an incredible inspiration

for my faith. I feel privileged to have been

able to meet these people and experience

their work.

So what can I say about the effects ofstudying

abroad on my faith and as an experience as

a whole? Incredible, beautifirl, challenging,

strengthening, and inspirational, and anyone

who gets the chance should try it.

Oh, and I also met people from SCM India,

who are wonderfi:l. It was so er


Peter Rollins is a provocative zlriter, lecturer,

storyteller, and public speaker utho has gained

an international reputation for overturning

traditional notions of religion. His PhD-fro*

Queen's Uniaersity, Befast is in post-structural

thought. He'u:ill be giaing the keynote address at

a shared PCN and SCM coryference

running 14- 1 6 November.

INTTIR\rIEWIfiNTH

Is there anything specific to the university experience

that Christians should take advantage of to deepen,

stretch, or question their faithP

For me, that zi the university experience at its best. It's the

place where ideological, political, cultural - any position

you come from, itt the place where you can interrogate it.

University at its worse is a place that is in service to ideology.

Christian universities, at their worst, can often simply

propagate already existing beliefs, almost like an apologetics.

But also at secular universities, you can have departments

that really just want to create good employees and good

citizens: people who will not really question the cultural,

political, and religious backgrounds that they come from, but

actually justi$' them. At worst, universities become the place

of rationalisation. But at its best, the university experience

is one that is not in service of the dominant ideology but

invites us to be tricksters for our faith. The mythology of the

trickster is one I really like: the figure who plays with the

gods and challenges their systems, not out of a hatred but

out ofa love.

SCM, through the Faith in Action project in

collaboration with Project Bonhoeffer, has been

introducing students to the practice of theological

reflection. How have you found the task of creating

space forreflection?

That's a real passion of mine.I did my education in philosophy

and found the reflective process deeply powerful. I see it also

as being deeply connected with activism. If we don't think

critically, we often end up trying to do good but just making

a mess.There's this really interesting place between reflection

and action.. . I mean, Bonhoeffer is a great example of that!

He thought deeply and critically, and he acted courageously.

I'm a big fan especially of Bonhoeffer's very last work,

Letters and Papers frorn Prison, which influenced my own

t0uttEil - tssuE ilI


METEN FSUE II? SIITTER 2llII

thinking.I think he's dramatically rethinking Christianity at

a fundamental level in the midst of being in prison for his

actions, for his attempt to assassinate Hitler and bring an

early end to the war. I dont know if I actually answered that

question too well;I kind of got taken up with Bonhoeffer!

Your Evangelism Project seems to be a provocative

alteration tq the great commission. Could you

explain the project and the effect you hope it has on

participants?

parables, and poetry: they go indirectly so that they can go

more directly. Oscar Wilde said,'If you want to tell people

the truth, make them laugh, otherwise they'll kill you.'That's

why I'm encouraged about storytelling. It can disarm us and

help us see things that we might otherwise try to protect

ourselves from at all costs. Funnily enough, I think the most

powerful parts of ourselves cant be captured in narratives

or discourse. However, what stories do is revolve around the

most important things; they point to them, they're signs,

theyte statues created in the aftermath of the most important

experiences in our lives.

The Evangelism Project is one of a number of what I call

'de-centering practices'. And they're de-centering practices

because theyte designed to get us to open up to other ideas,

other perspectives; to enter into self-critique. In this one, we

go out to be evangelised by other communities. The idea is

that we let them speak on what they believe, tell us what

they do, and we witness it. But the

evangelism doesnt happen at that

point. The evangelism happens when

we say to the other,'What do I look

like to you?'The idea is that we need

the other person in order to see

ourselves. We're like a factory that

creates products, and we dont realise

that we're creating pollution, but we

are! And we need someone else who's

being damaged by that pollution to

say,'Listen, this is what you're doing,'

so that we can quickly change our

practices. So the Evangelism Project

is about us being evangelised, us

needing the Good News. The idea is

not that I've got some Good News

to share but, rather, you might be

the instrument of my salvation. I

see this as central to Christianity.

In the conversion of Paul, which

is the paradigm conversion, he realises that the group he's

persecuting is the site of salvation, the site of God. As he's

then able to embrace the persecuted group, he's transformed.

This is what we need to continually be doing. The Evangelism

Project, for me, zs the great commission.

As a storyteller, \trhat do you find encouraging?

The reason why I use storytelling and think it's so important

is that we cannot be confronted directly with truth, with

the deepest parts of ourselves. So humour, storytelling,

I see [tlte refective

processl as being

deeply connected

uitlr activisnt. If we

don't tltink critically,

ane often end up

trying to do good but

just making a mess.

Your next boolq The Dioine Magician, is due out in

October. What can we expect?

I use the analogy of a magic trick to describe what I think is

the heart of Christianity. In a standard magic trick, you have

three parts: the pledge (which is like a

coin, for example), the turn (which is

the disappearance of the coin), and

the prestige (which is the return of the

coin). And by the way, you never get the

same coin back; it's always a different

coin. In the same way, I m saying that

Christianity has an object, which is the

idol, the sacred object, the thing that will

make you happy,what Bonhoeffer called

the deus ex machina. Then there is the

turn, the disappearance - itt like in the

temple when the curtain is torn back.

Just like with a magician, you tear the

curtain back and the object is gone, that

sacred object you think will make you

whole and complete. So thatt what I'm

arguing for in the temple: the curtain is

taken back and God, the holy of holies,

is not there. But then the last part of

the trick is the prestige. So you lose the

sacred object, but I argue that you get back the idea of the

sacred as a depth dimension in all objects. Now God is in the

midst. God is in the depth ofbeing. God is not an object that

you love, but is found in the experience oflove itself.

MOE fl

TllUETffi. FSUE II7


I t thc Glccnl.elt lcstivll rr r.rumber of l,errrs ago,

-/ Lthc Lrtt' John O'I)onohtre ;.rosed a mrrgnificcnt

(luestiolt. Atter the tnrtrning t,tttt discttver thet yott'r'e

thc son of Cotl,'John askc.l, 'u'hat clo ptr do tirr the

aftclnoon?'

FIc dclivcrerl the qucstion rvitli his usr.rirl chrrnr. He rvent

on to tell stories of peoplc hc llterv tvhtl tl.rouglrt thrt

thev rver-e incaLu'.rtions of Gocl Alnightt, but I rvas left

rvith thc (lue sti()n. Pirrt of rvhy it is such a gootl (lLrcsti()rl

is that it takcs the persor.r ofJcsus of Nrrzrrr'cth scriouslr'.

Whet u'oultl it liave bee n 1il


HIIYETETI IS$il8 14? SUTMER 2llII

a few years ago that took the narrativs a litde further.

Having valiandy resisted the first three temptations'

Jesus was subjected to some further ones. Initially, he was

offered a wine gum. 'Nope,'he said.'It's a blackcurrant

flavoured one!' the devil coaxed, but Jesus' resolve was

firm. He finally cracked to the pressure when offered the

back ofa spoon to crack the foil on the top ofa coffeejar.

It was enjoyable humour, but, again, it took the question

of temptation seriously, albeit by being unserious'

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,

What does it mean to be tempted? What story do we

tell about Jesus'humanity? Oq how do we tell the story

about Jesus'humanity in a way that creates life, rather

than creates bewilderment or delusion?

In Matthew's desert,Jesus has committed to a project of

fasting. He was hungry after 40 days - no wonder! - but

he had commifted to something. His fust temptation

is to break from what he had committed to. Suddenly

stones and bread are not the point; the point is whether

we can stick to something we have resolved to do' And

then,we hear an echo of something so awfrtl that it may

feel shocking to consider. He finds himsel-f face to face

with his own destruction. Throw yourself from a high

place. End it all. Will you be caught? Wont you? Will

you? Wont you? My best friend took his own life one

awfi-rl August night when we were both in our twenties.

What devils of his own voicing was he hearing? Then,

the other side to destruction: power.Take it, use it, throw

it down, take it up, use it now; use it often, use it for

your own good, just throw your integriry at the feet

of something else and get all you can from it. Nelson

Mandela said that we're more afraid of our capacity than

we are our incapacity. I'm not sure you can measure, but

I do think he had a point.

Why am I telling you this? Why cant I stick to a point?

Why do you, in the midst of a story of the temptations in

Matthew, now know about mybest friend, my childhood

Bible, a radio drama, Greenbelt, and John O'Donohue?

Because we live by and with our stories, thatb why'

Were I tasked with the job of arranging the sequence

of the New Testament texts, I'd put the Gospels at the

end. They were, after all, written later than most of the

other texts. I love that what began as a tradition of letters

and of theological reflections on the meaning of a birth,

life, death, and resurrection ended with a collection of

stories that incorporate a desert, a foreign woman' a

stoning-stopped, a persistent man, four faithfirl friends,

mealtimes, controversy, argument, upset, and encounter.

Put like this, it's worthwhile telling well. It's worthwhile

telling with the interruptions and interspersions of our

own lives.

Why am I telling you this? Why

can't I stick to a point? Wlty do

!ou, in tlte midst of a story of tlte

temptations in Mattlte'u, not.t)

know about my bestfriend, my

cltildltood Bible, a radio drama,

Greenbelt, and Joltn O'Donoltue?

Because ue liae by and ztsith our

stories, tltati ,nhy.

The relationship between storytellers and the stories

they tell is one that has evoked much reflection. The

American poet Robert Frost said that,'in order to be

universal, you must be parochial.'He, popular poet with

a woddwide audience, was noting that if one is to speak

widely to the state of the world, then one must be able

to speak with the vernacular of a village. For Frost, this

is not the lessening of intellectual rigour; rather, it is the

proofofintellectual rigour.This adage has gone beyond

poetry: Paul Ricoeur,when speaking of the Person as the

foundational carrier of story quotes Antoin Boison who

spoke of 'living human document'. Elizabeth Bowen

PAGE II

t0YEHEllI - lssuE ll7


t0YEtEllI iiri5,,ii i!? sutHER 201{

notes that,'to turn from everything to one face is to find oneself

face to face with everything'and Arundhati Roy, in her essay

'Come September', said,'Writers imagine that they cull stories

from the world. I'm beginning to believe that vanity makes

them think so. That it's actually the other way around. Stories

cull writers from the world. Stories reveal themselves to us. The

public narrative, the private narrative-they colonize us. They

commission us.They insist on being told.'

Story is also more than an indication of the way things are. Story

can carve borders, and these borders may be anything from open

to hostile. In this way, story is an indication of the way we are -

and it may be that stories must change as we discover that we

are more than what we thought. What is delicious is that this

phrase,'we do not tell stories as they are; we tell them as we are',

is difficult to source. The story about it is bigger than the story

of it. Anars Nin is attributed with it, as is the Hebrew Talmud;

it seems the insight has the unique value of belonging to a story

bigger than any author.

Stephen Crites calls powerfirl stories'sacred stories', not because

gods are created or celebrated in them but because 'humanity's

sense of self and worth is created through them.' He writes

that we awake to find ourselves surrounded by the impact,

possibi.lities, and limitations of a story - and that this story will

privilege some and disenfranchise others.These stories lie deep in

a society's collective subconscious and as such can be an attempt

to describe the wide possibiJities of a sociefy and to pathologize

those seen as the transgressors of those same stories. There is,

then, a foundational responsibility in the telling of and listening

to stories. Stories can enlighten and imprison, they can privilege

and prejudice, and can create and confine.

Understanding the Gospels in the richness of their narrative is

foundational to understanding the core of Christian faith.Taking

time to note the sequence, syntax, and surprises of each of the

Gospel texts is worthwhile for the intellect and imagination.

'Ignorance of the scriptures is ignorance of Christ,' St. Jerome

said in the fourth century. We could take it further: ignorance of

story is ignorance of us,we could say.

Before I tell you what Jesus replied, let us take a moment. What

a joyous moment. The truth telling and truth asking of un-selfconscious

consciousness. I hope that I can pray with such fierce

conviction.

Understanding tlte Gospels in

tlte ricltness of their narrati,ue is

foundational to un ders tanding

tlte core of Cltristianfaitlt. Thking

time to note the sequence, syntax,

and sur?rises of eaclt of tlte Gospel

texts is wortltzt:hilefor tlte intellect

and imagination. 'fgnorance of the

scri?tures is ignorance of Clrrist,'

St. Jerome said in tlte

fourth

centuryl We could take itfurtlter:

ignorance of story is ignorance 0f us,

use could say.

'What did he answer?'I asked.'He looked at me and he told me

the story of my life,'the boy said. I looked at the boy in wonder

and astonishment. I could not burden the ease of his encounter

with the weight of age and aching. 'Can I colour the religion

book now?'the boy asked.'Of course,'I said.

When I was a school chaplain,I led Ignatian reflections everyday.

In these refections, children would imagine themselves going on

a walk and on this walk they would meet Jesus. 'Hello,'he would

say, and then he'd say their name. They'd walk and they could say

anything they wanted, and they were asked to listen to anything

their imagination might suggest by way of an answer. One boy,

who was eleven, once told me that whenJesus said hello to him,

this boy - magnificent in his own eleven-year-old integriry -

replied,'How do I know you are who you say you are?'

t0YEtHil - tssuE fi? PAGE 15


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Alternative Shopping Venture

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lo Musker is a student in her finalyear and worked as one of SCM's Faith in Action

interns last year. Greg Sherwood is a young professional working for a charity

which supports vulnerable adults through teaching life skills. Together, they live

in Sheffietd and recently took on the challenge of avoiding supermarkets.

-..:-1

Until the start of February,

we were avid supermarkets

shoppers, meat consumers,

and fast food frequenters.

When we moved into a new

area, however, we discovered

lots of small shops selling

locally-sourced, organic,

free-range, and fairly traded

produce. Having a quite

a few friends who had

already shared with us some

of their knowledge about

ethical shopping choices,

we decided to challenge

ourselves to a supermarketfree

month. The first and

most obvious obstacle to

our challenge was defining

what exactly a'supermarket'

is. We decided that, for us,

this meant choosing to use

shops that have an emphasis

on ethical produce and who

were ideally owned locally

rather than nationally (to

the best of our knowledge).

Chariry shops were an

exception as we source many

of our household items from

Oxfam, who do a great range

of new products made from

recycled material.

Each day, we shared a small

snippet of our experience

through Facebook and

we really appreciated the

amount of support and

interest we received. We

compared qualiry shopping

experience, and prices with

our usual supermarket

and what we found over

the month was really

encouraging. The quality of

fresh produce, particularly

meat from our local butchers,

is significantly better and was

a totally new taste experience

for us! Furthermore, we

quickly came to know

the people who owned or

worked in the shops, making

for afar better shopping

experience, and they were

often cheaper than our local

supermarkets anyway.

Other food essentials such

as pasta, rice, tea, coffee,

and chocolate (definitely

an essential!) were more

expensive. Mostly this

was because they had an

emphasis on fair trade, such

as produce by cooperatives

owned by their workers, and/

or environmental protection,

such as organic conditions.

As students, we did notice

a bit of a hit to our weekly

shopping budget and that

would be a consideration

if we decided to continue

sourcing our food

alternatively. Our feelings

were, however, that whilst

our incomes dorit allow us to

give much money to worthy

causes, this was a way in

which we could contribute to

addressing some of the issues

associated with international

trade and supermarkets'

sourcing methods in our

every day lives.

Probably most noticeable

for us is the new-found

appreciation we have for

the food we buy and the joy

that we have taken in trying

out new things and getting

to know some more people

in our local area. Whilst

there were moments when

we were caught out (such

as on Sundays or late in the

evenings when the shops

were closed and we definitely

missed the convenience

of supermarkets),

our experience was

overwhelmingly positive

and we hope to continue

sourcing as much as possible

alternatively. There is

something deeply satisfying

about connecting with how

we source our food, which

fuels so much of our energy

and ultimately our life, and

we hope that local shops will

remain a viable option for us

in the future.

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Going Further

Some points for reflection:

. What changes when we think of

everyday meats as a kind of eucharist?

. Are the shops we use ptaces that

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vatue, celebrate, and cherish human

life and the environment?

. How can we shop and cook in a more

prayerfulway?

With the goal of ethical shopping and

living in mind, consider these Bibte

verses together:

. Leviticus 25.23 - The [and shat[ not be

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sotd permanently, for the land is Mine;

for you are strangers and sojourners

with Me.

. Proverbs 13:23 - The fallow ground of

the poor would yietd much food, but

it is swept away through injustice.

. Romans 12'2 and i 3:10 - Do not

conform to the pattern of this world,

but be transformed by the renewing

of your mind. Then you wit[ be abte

to test and approve what Cod's wi[[ is

- his good, pleasing, and perfect wi[[.

[...] Love does no harm to a neighbour.

Therefore love is the futfittment of the

law.

Check out these further resources:

. nosupermarketchattenge20 1 3.tum btr.

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com

. thecommu n ityfa rm.co. u k/

mem bersh i p/su perma rket-freechaItenge

. essentia[-trad i ng.coop

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FaithinAetion

We are now in the second year of SCM's Faith in Action project

in conjunction with Project Bonhoeffer. The project seeks to appty

Dietrich Bonhoeffer's thinking about the role of faith in a secu[ar

society by placing interns in organisations where they can oPpose

injustices, reflect on and share their experiences, and inspire and

equip people to take action on socia[ issues.

.J.

Glimpses

of Other

Worlds: The

Indispensable

Challenge of

Theological

Refleetion

Victoria Mason is working

witb Concern Uni'uersal, an

international deae lopment

organisation, to tachle global

Pooerty. She's been blogging

for them about climate

change, pouer imbalances in

internati on al po litics, an d

the oP?ortunities rte haee to

?rotect thefuture.

Something that happened

to most other organisations

a long time ago (because it

constitutes the backbone

of our economic system) is

now happening in charities.

That is the shift towards

'me'. In the current leaflet

for a charity whose work

consists of schemes for

sponsoring children in the

global south, a young girl

smiles out from the glossy

page. The caption reads,

'This little girl could change

your life.'Never mind your

impact on herlife - shei

going to make yourlife

better. Even (or especially)

working for a chariry there

is always the risk that the

same thing happens to

my thinking: my agenda

eclipses the one for which

I am meant to be working.

Running a campaign

becomes about the success

of my ideas, my interest in

the topic, the number of

people who have retweeted

my 1"40-character snappy

sentence.

One of the many beauties of

theological reflection is that

it widens my perspective far

beyond myself and, ideaily,

far enough to encompass

the perspective of God. It is

emphatically not an escape

from the difficult issues.

Rather, it is opening up

every thorny part oflife and

confronting it by exposing

it to the breath and Iight

of God.Time and again,

this process has helped to

nudge my mentality back to

where it should be - looking

outwards instead of inwards.

But the challenge of

reflecting with God is even

more profound. It not only

realigns my attitude to work,

but it shows me entirely

newways of thinking and

being - many ofwhich

differ starkly from the very

fibre ofour culture.

During a recent time of

reflection, I came across

Asterius of Amasea,who

died around 410 AD. (I

should make clear that this

encounter occurred in print,

not in person.) Writing over

1600 years ago, he lamented

the'lie which insidiously

takes shape in the minds

of human beings...This lie

is to think that we possess

as owners and lords those

things given to us for use

in life. Because we hold on

tighdy to this lie,we fight

violently, make war, press

charges, go to whatever

extreme to cling to the

material things as if they

were essential goods.'

Of course, most of us will

have heard many times the

importance of 'holding our

possessions lighdy.' But

the idea which Asterius

was writing about, and

which runs throughout

the Bible, speaks not only

to individual attitudes. It

shows an entire attitude

to humanity which runs

counter to our economy

and the society built upon

it because it suggests that

owning property is neither

sacrosanct nor even fully

possible. It challenges

us to question how we

understand people and how

we understand happiness. It

tells me that the values of

our me-centred,'this-litdegirl-could-change-your-life'

society are not inevitable.

And, in so doing, it holds

forth the hope that new

wodds are possible.

tl PA0E 18

,i

H|IYEHEII. ISSUE II7


--Ed

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What is theological

reflection?

The term'theological

reflection'is used to describe

process to be effective, there

are three factors that need

to be present: experience,

reflection, and response.

the process of reflection,

the aim is to come away

with a different way of

perceiving and a new way of

Theological

Refleetion: What,

How, and Why?

YannicA Buditu's Faith in

Action placetnent is uithin the

Yo u t h Ofe n din g Te a m gof)

in an area of London uith

one ofthe bighest critne rates

in lhe UK. He is keen to raise

a,(Dareness of tbe challenges

these yung peopleface uhilst

gn estioning many peoplei

?reconceptions.

A key aspect ofthe Faith in

Action project is exploring

the role that theological

reflection can play in our

day-to-day experiences.

Theological reflection has

been an integral part of my

internship and is something

that I feel should be shared

amongst students.

a process in which an

individual reflects on their

personal experiences in

light of their faith. The aim

is to encourage people to

examine in more depth

the way they live and the

faith they profess. In the

words of the late Gerald

May, theological reflection

is to stand before our

experiences'undefended and

open-eyed.'It is to become

aware of what we may not

have noticed before about

ourselves and about our

experiences.

Horv rlo tou do

theolsgisa; r'ellection?

There isnt a precise method

of theological reflection that

must be practiced; it can

be done in various ways,

with many possible actions

that can achieve the same

end. Reflection can be done

creatively through role play

or art. Alternatively, you

could do as I do and choose

to reflect through writing.

Whichever technique you

choose, I believe that for the

Bxperienee: What

is it that grabbed your

attention? What cant

you get out of your mind?

What experience caused

you to look closer at who

you are and the faith you

profess? In what situations

have you questioned

how you responded, or

didnt respond? These

are the experiences that

are fundamental to the

reflection process.

Rellection: To learn from

our experiences is to listen

with an inner ear, and to

see with new eyes. Through

our reflections, we bring to

the surface what is akeady

present but often unnoticed

or unacknowledged.

Ilesponse: Here we

consider the possible

outcomes of our reflections.

After we have gained clariry

or new insights, what is the

next step? We make sure

our reflection progresses

into a response or an action.

Once we have gone through

responding.

Whytheologieal

refleetion?

I believe that the brilliance

of theological reflection

is that it encourages us to

explore; it challenges how

we think and feel, and it

exposes us to a new reality.

To reflect theologically is

to be open and vulnerable

to changes - changes in

our feelings, attitudes, and

perceptions. Theological

reflection is a discipline that

can speak into any aspect of

our lives, be it our careers,

families, or relationships.

For me, theological

reflection is the principle

means of integrating faith

and life, so if you want to

experience transformation in

your thinking, in your being,

and in your doing, then I

strongly encourage you to

try theological reflection.

TOYilEXT. FSUE IIT PAGT 19


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FRllM IHE GHARIISI HYMII

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ilBARTYISI{BAR!

GARTH HEWITT

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CHARTIST HYiItf BOOI(

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Liberty is Near!

is the attempt of

prolific musician

Garth Hewitt to

set 'Ihe National

Chartist Hytnn Book

to music. The words

merge Christian

theology and the

politics of the

L9th century social

justice movement

(take the lyric, 'see

the writing on the wall, tyranny is doomed to fall'as an example).

Hewitt has taken these lyrics and by-and-large set them to

tunes of his composition. The exceptions to this are songs set

to Amazing Grace'and'Rock of Ages'; these offer a fascinating

glimpse into the way Chartists originally set their words to

popular hymn tunes and suggest a way of revive these hymns

back into contemporary congregations! The tunes are rich and

enjoyable. They sit quite comfortably in my fo$y playlists, so

you certainly don't need to be an historian or budding protest

singer to enjoy this album. Including an accordion will always

win points with me and on this album I enjoy the way it breaks

up a slight samey-ness, but I wish that greater prominence was

given to it in the mix. In particular, listen for the 'fanfare'in

'How Long'. This is a pleasant album that wont revolutionise

music, but is thoroughly enjoyable. 3.6 stars.

Ptul Parker

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BOOK

RIGH lll YEABS: Fllllllllff PEACE

AIIII PURPIISE III A TllIIG IIFE

BY II|HAIIII CHRI$IIIPH ARIItlTll

Years

Finiling

Peace and

Purpose

ina

Long Life

This book addresses

itself directly to

the elderly and

discusses, from a

Gospel-grounded

standpoint, the

trials and joys all of

us face as we age.

Johann Christoph

funold reminds

readers that long

life is a blessing, that

God uses a different

measure of worth

than our capitalist

and materialist

society does, and

that old age is 'a

gift for deepening your relationship with God.'This message

is shared through personal anecdotes as well as stories from the

author's friends and acquaintances; the tone is conversational

rather than academic, and the short chapters are easy to read

(though be aware that there is a potentially controversial and

triggering chapter discussing suicide and euthanasia as sinful).

Young people, while not Arnold's intended audience, can learn

from the perspectives being offered and reflect on how they

might better respect and interact with the sick and elderly

people. Speaking as someone dealing with a chronic illness, I

found many of the messages applicable to my own experience

of finding a new way to value myself and the contributions I'm

able to make.

Lykonr Ry'/t

PASE 20

H||YETETT. ISSUE II'


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ME

0utz

A bar of Fairtrade chocotate

awaits the first three people to send

correct answers to a[[ nine quiz

q uestions to ed itor@movement.org.uk

\ I \/

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. Who was SCM's first CeneraI Secretary?

. Which of the fottowing organisations were

founded before SCM?

a) lnter-Varsity Fellowship of EvangeticaI

Unions/ Universities and Co[teges

Christian Feltowship (IVF/UCCF)

b) National Union of Students (NUS)

c) The Labour Party

d) lnternationaI Committee of the Red

Cross

0

. Which of the fotlowing songs by Bastilte

I

I

starts with the lyrics, 'l was left to my own

devices. Many days fetl away with nothing

to show'?

a) Of The Night

I

\

B) Laura Patmer

c) Pompeii

d) Things We Lost in the Fire

. ln January 2014, The Red Hot Chiti Peppers

hetped BBC Radio 1 announce Glasgow as

the host of their Big Weekend festival by

performing a cover of which Avicii song?

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. Which British cyctist won the 2012 Tour de

France?

. How many sides does a hendecagon have?

. ln traditionaI UK Monopoty, the green set

consists of Bond Street, Regent Street, and

which other property?

. Last year, SCM's annuaI conference was

'Seeds of Liberation' and marked the 40th

anniversary of the [andmark conference

of the same name. ln which city was the

1973 conference hetd?

MU$IC

. Which Katy Perry song was nominated for

the 2014 Crammy Song of the Year?

aa

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