Movement 124

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CFITIRCI{
aflct
Ghrist when he was lifted up did
not say "l draw some people to
myself." He said "l draw all, all,
all."
(Archbishop Desmond Tutu)
. Working for a more inclusive
Anglican Communion
. For further information and
to sign up to the Petition...
visit www. i ncl usivech urch. net
Torn between
day-to-day life
and stopping
the war
machine?
Come to the Called to be Peacemakers conference,
27-291h October 2006, a weekend residential
exploring religious rights and wrongs in contemporary
conflict. Open to anyone aged 18 to 30 (ish), the
conference will provide the opportunity for reflection,
discussions and worship. lt will be crammed full of
expert speakers, in-depth workshops, training and
delicious vegetarian food. The weekend will be an
opportunity to meet with others from around the
country who are exploring personal and international
peacemaking.
The conference is to be held at the Community
for Reconciliation, near Birmingham, and FoR are
subsidising the cost of the weekend to enable as
many people to take part as possible.
For more information contact
the FoR office on 01865 748 796,
emai I Martha@for.org. u k
or download an application form
from www.for.org.uk
Who wrote the Bible?
Who decided which books would be included?
Does it matter which translation you use? Why are they
different?
Should we allow our own experience to influence our
reading of the Bible?
Can we learn anything about Cod or faith by looking at
how artists respond to scripture?
ls there one true interpretation of any Bible passage?
Who decides what it is?
Do Christians have to believe the Bible is literally true?
What does the Bible have to say about politics and
social issues?
How do you deal with passages in the Bible that
promote genocide, slavery or sexism?
Discover new ways of approaching and using scripture
Celebrate the variety and diversity of the Bible and
Christian approaches to it
Deepen your understanding and put your faith into
action
. A new 56-page glossy 44 book from SCM
. Accessible articles introducing approaches ancl ideas,
from expert writers
. Bible studies, suitable for groups or individuals, which
show how the approaches can be used practically to
explore the Bible for yourself
o CD-ROM with printable handouts, liturgy and worship
materials, and a rangeof visual and multinredia resources
about the Bible
o Facts, figures and quotes
about the most translated
book in the world
F,eAe
/,NC"
BfB[-ffi
First new publication from SCM since 2000
- get your copy now!
tust EIO.OO, or &8.5O for SCM $roups and members
See rvwn movement.orE. ukl rlbsam ple
.pletha
for sample pagies and to order, or caII O!27 2OO 3355 --
,sQt
ed r..h.ddigtE jcrtptuE

editorial
'Value' is a loaded term in higher education these days. Our politicians - and sometimes
the authorities in our colleges and universities - are mainly concerned with how
education contributes to the profitability of the economy, not with how it helps shape
the ethics and values of students and society at large.
This was painfully clear in the Parliamentary 'debate' over top-up fees, where the focus
was entirely on the financial aspects of the dubious target of churning 50% of the
population through academic HE courses. I didn't hear a single mention of the impact of
mounting debt on students' welfare, or on our attitudes and lifestyle as a society.
So we thought it would be a good idea to explore the question of value
in HE, and the feature on pages 14-.19 is our aftempt to do so. Tim
Cobbett researched these issues for SCM and has been involved in local
and national NUS campaigns on the issue. He looks in depth here at the
big questions in HE finance, and asks how we should respond as Christians
and as a student movement. How do we reconcile the demand for
affordable education with the need to make it accessible to all?
We also look at the area of ethics and values which is most often associated,
rightly or wrongly, with students: radical protest. Have we
lost the spirit of 68, or can acts of resistance still be a vital part of the
student experience and the advancement of knowledge?
And because personal experience is an essential part of forming our
values, we asked a number of students and graduates (young and old)
to explain what they value most about higher education. ls it a rite of
passage into adulthood, an opportunity for personal development, or
something else? I hope you'll find their views enlightening.
Elsewhere this issue, an interview with an unusual prison inspector, an introduction
to the world of Christian co-operatives, and our usual columns
and reviews. This issue's 'small ritual' will be Steve Collins' final column,
as he's a very busy man. l'd like to thank Steve for all his contributions to
movement over the years, and wish him all the best in the future. O
Liam Purcell is SCM Co-ordinator and editor of movement.
movement
movemerrt is the temrly mafazine of the Student Christian
Movement, dedicated to an open'minded exploration of
Christianity.
Editor: Liam Purcell (editor@movement.org.uk)
Next copy date: 3 November 2006
Editorial group: David Anderson, Laurence Craig, Owen Davies, Marie Pattison,
Liam Purcell, Susannah Rudge
SCM staff: Co-ordinator Liam Purcell; Links Worker Jo Merrygold
SCM office: Unit 308F The Big Peg, I20 Vyse Street, The Jewellery Quarter,
Birmingham 81B 6NF . 0121 2OO 3355 . scm@movement.org.uk
wwwmovement.org.uk
Printed by: Henry Ling Limited, Dorchester
lndividual membership of SCM (includes movement) costs f 15 per year (f 10 if
unwaged). Subscription to moyement only costs tl0 per year, or f7 for students.
Disclaimer: The views expressed in movement are those of the particular author and
should not be taken to b.e the policy of the Student Christian Movement.
ISSN 0306-980X . Charity number 241896 . O 2006 SCM
Do you have problems reading movement?
lf you find it hard to read the printed version of movement,
we will be happy to send it to you in digital form, suitable for
magnification or use with reading programs. Just contact the
editor at editor@movement.org.uk.
The SCM website is also available in a text-only form at
accessi ble. movement.org. u k.
contents
editorial
newsfile
on campus
campaigns
diary
small ritual steve collins
interview: andrew mclel lan
liam purcell
dipping toes in the sea of faith
david boulton
movement feature: values in higher
education
first among equals? tim cobbett 14
unruly subjects liam purcell 16
a resurgence? nathan thomas 17
valuing voices
david twomey & tony porter 18
plant pot prayers sophie dutton 19
many voices louise mitchell
ties and binds jim cotter
worldview i oh n probh ud an
atlantis and me wood ingham
co-operating for a better world
richard bickle
doctrine for dummies: hell
rebecca worthley
media section
other communions of jesus
(john henson) rosie venner 27
the great questions of life (don cupitt)
susannah rudge 28
the apprentice graeme burk 29
3
4
other voices, other worlds
(ed. terry brown) claire chalmers 30
6
7
I
9
10
13
20
21
22
23
24
26
serpent 31
movement
3

G
H
newsfile
hot nerrys from the AGM
news from
the SCM network
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SCM's Annual General Meeting took place this year during the
summer gathering in fune, in St Peter's Chaplaincy Centre in Manchester,
on one of the hottest weekends of the summer so far! The AGM
was in many ways the main event of the weekend; an opportunity for
all SCM members present to have their say about how the movement
FT will be run for the next year. This participation is
important in strengthening SCM's commitment
to student involvement, and ensures that it is
*,
the individual members who make the decisions
about the running of SCM.
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During the meeting we heard reports from the outgoing
members of General Council, which gave
us an idea of what's been going on 'behind the
scenes'. We were also introduced to the structural review which has been taking
shape over the last two years. While on the surface a rather complex set of issues,
the changes which will be (and already are)taking place as a result will affect us
all, and involve some very exciting developments - watch this space!
Another exciting development was the election of the new General Council,
the group of SCM members who make decisions on behalf of the rest
of the movement. Thanks to all who stood, and congrats (and good luck!) to
those who were successful. Here's a brief introduction, for those of you who
don't know who we are! (For more information (and some lovely picsl) visit
www. movement.org. u k/gc)
Owen Griffiths: Communications. Owen is a recent conscript to national
SCM, although he has also been involved with the SCM group in Manchester
University, where he has just finished his second year.
Sarah Henderson: tnternational and regions. Sarah has just completed a degree
at Sheffield University and has been heavily involved in the SCM group
there, as well as writing worship and other resources for SCM.
Matt Cardner: Policy and research. Matt graduated from Nottingham University
last year, and this is his second term on GC. He is also huppy to provide piano
accompaniment at events, whether for worship or late night hymn-singing!
Niall Hammond: Policy and research. Niall has also just finished his degree in
Sheffield (is this a Sheffield take-over?!) and has a strong interest in social justice
issues which has been developed through his involvement in SCM.
RosieVenner: Policy and research. Rosie has become increasingly involved in
national SCM during her three years at Birmingham University, and has been
involved with the policy and research group before standing for GC.
1
Laurence Craig: Non-portfolio. Laurence is a Reading University graduate
who has 6een involved in SCM in various ways, as a member of
CC and exercising his creative skills through poetry and art.
Dan Griffiths: non-portfolio. Dan has a strong interest in SCM's links
with other student Christian organisations and has represented SCM at
international conferences. He is generally to be found at SCM events
practising world domination via extensive games of Rrsk!
And then there's me, l'm Sarah Armstrong and I have the dubious good
fortune to be the convenor of GC for the next year. l've finished my
studies at Swansea University and am currently in the process of trying
to find a 'real job'. O
Sarah Armstrong is convenor of SCM's Ceneral Council.
movement
I

scm glrassroots reporl: peak retreat
A short report from the SCM group in Buxton about their recent activities
+
The spring term with all its mix of pressures seemed
the ideal time to organise a kind of 'time-out'
weekend for the chaplaincy group. 17-19 February
were the dates chosen and plans were put in
place to occupy a small self-catering retreat centre
in Bamford in the Peak District.
The weekend itself was spent focusing on prayer in
different forms. lt was wonderful to have the opportunity
and the freedom to talk and share, to question
and to comment on things that really matter, something
that is not always easy during the daily round
on campus.
As well as our seriously spiritual sessions, we had great
fun going on walks during the day. ln the evenings we
had fun playing games and drinking or simply chatting
to each other. Mealtimes were special too. The
food cooked by members of the group was delicious
and plentiful. We took photographs of everything!!
Talking with everyone after and since, we all benefited
in some way from this time away. We returned
with new ideas, thoughts, experiences and friends,
forging bonds that made us one big happy family.
review complete
Our thanks to all
who had organised
the event.
We are looking
forward to the
next already.
A word of advice
for anyone
with questions
about faith
or spirituality...
find your
nearest chaplaincy.
There
you will find
people who
are willing to
sit down, share
your insights
and ideas, and
maybe even
en rich
For the past two years SCM has been examining how we work
and whether there are better ways to do things. This structural
review has recommended many changes/ some of which have
already been taken place, and the time has come for it to wind
down. Hopefully the structural review has made SCM better able
to meet the needs of our members, now and in the future.
Since I last wrote in movement about the structural review, we
have come up with some more proposals that have been accepted
by Ceneral Council. All of these were presented to the AGM
at the Manchester gathering, where members had a chance to
ask questions and voted on some changes to the constitution. All
of these were passed and come into effect in September.
The main new changes are to our membership and affiliation
structures. lndividual membership has been redefined as being
for students and people who've left university in the last three
years, to make sure that SCM is primarily a movement of and for
students. There were also slight rises in the subscription rates,
which hadn't changed for many years.
We also simplified how groups and chaplaincies affiliate to
SCM, goinj from seven levels to four. We've made a distinction
between chaplaincies and student groups, recognising the difference
in needs and resources available to them. By the time
you're reading this, you should have heard the details of any
changes that apply to you.
I want to take this opportunity to thank everyone who's been involved
in the process over the past two years. Whether you've
attended meetings, written papers or read and commented on proposals,
thank you - your contribution has been appreciated. O
Chris Stacey was convenot of SCM's Ceneral Council and the
structural review steering group in 2005-06.
your
own search for truth. O
Nicki Hammond is a student at the
University of Derby, Buxton.
Has your
chaplaincy or
group done
something
inspirational?
Send us a report!
$oodbye and
$ood luck!
This summer, the SCM staff team have sadly
said goodbye to our Office Administrator
fohn Probhudan.
John's been with us since last September,
when he and his very pregnant wife Edwina
arrived here from Australia.
John has brought a wealth of experience from
the SCMs in Bangladesh and Australia, and
the Asia-Pacific region of WSCF. His international
perspective has reminded us that we're
part of a wider ecumenical and international
community, and has been really valuable.
John's now moving on to
be international chaplain
in Manchester, and we're
sure he'll do an excellent
job. Everyone at SCM
wishes him all the best.
Look out for details of our
new Administrator in the
January issue of movement.
movement
5

on Gampus
society problems
One group has had ongoing problems getting acknowledged
by its students' union because of a
no-duplications policy. The union in question will
not let the society register because there is already
a Christian society, and they seem unwilling and
unable to acknowledge the differences between
such groups. ln this case, the problems seem to
come back to a particular officer and the issues may
change when a new sabbatical officer takes post. ln
this situation, it is hard to advise members of the society
how best to progress. When multiple secular
societies of similar styles are accepted, it is hard to
accept this ruling - especially when the Christian sohigher
education
news
Student societies, particularly Christian ones, are
facing all sorts of problems on campus. From funding
and recognition to disagreements with other
campus societies and seemingly arbitrary rules affecting
religious societies, the issues are never
simple. Committee members from SCM's affiliated
student groups have been in touch with me about all
sorts of problems during my time with SCM so far.
student unions exist to celebrate,
encoura$e and represent student politics
- but some are banninEl their own membel
societies from havin$ political affiliations!
campus nerrys
SGM's Links Worker reflects on some issues that have arisen for
our student groups on campus, and ways of tacklin€l them.
Lecturers' pay dispute
Many movement readers will have been affected by the summer's
pay dispute, which drove lecturers to strike and refuse to
mark exam papers. lt came to an end in July, with the offer of
a pay rise over the next three years followed by further negotiations
once an independent review of university finances has
been carried out. SCM welcomes the end of the dispute, which
caused real gtress for many students, and hopes that the income
raised from tuition fees can be used effectively to guarantee fair
pay for lecturers and other staff.
Top-up fees and student debt
The NUS, with the support of lecturers' unions, continues to
campaign against the removal of the cap on top-up fees. There
should be a major demo in London this October about the issue,
and SCM hopes to organise a service as part of the demo. Check
www.movement.org.uk for updates.
Our feature this issue on values in higher education (pages 14-
19) includes reflections on many of theseissues. Take a look!
cieties have such different remits. ln other places the
religious societies are not allowed to become fully
affiliated groups. The justification varies from place
to place, but it frequently comes down to ideas
about inclusivity. There is a view that because many
religious societies only exist to include members of
their own faith group, they do not conform to the
equal opportunities policy set out by the union.
Another group have been told that they can't use any
of their funding for affiliation to religious or political
organisations. The student union, which exists to celebrate,
encourage and represent student politics, is
banning its member societies from embracing such
approaches in their day+o-day existence!To contrast
this, another union positively encourages societies
to use their funding for student politics, but assumes
that religious societies will have more access to funding
than other societies. So they're expected to seek
funding from local religious organisations rather than
the union. When the same university is experiencing
concerns about religious extremism on campus, it is
a little disconcerting that the union seem so willing
to 'sell out' their societies to the highest bidder. A
number of unions won't allow any funds from outside
sources for this very reason!
When active involvement in religious faith-based
groups seems to be somethingthat scares and threatens
a number of people, especially when there are
perceived links to extremism, it is really disheartening
to hear of the problems faced by groups. l'm
no longer just talking about the SCM groups, but
about tales I hear from our friends of other faiths.
Groups are not always managing to reach the target
number of members and are having to find new,
underground ways of working and meeting. Ways
that aren't sanctioned by the union, and sometimes
aren't even known about.
While these problems are all significant, they can
be overcome. Sometimes this can be done by the
members of the societies by themselves, and other
times it can't. lt is on these latter occasions that it
can be useful to have someone to bounce ideas
around with and, if needs must, get involved. lt is
important to remember that while each situation
may be unique, sharing it can be helpful.
lf there are problems that are being faced by your society,
or one you know about, please get in touch with
me in the office (links@movement.org.uk or 01212
200 3355). lf I can't help you on my own, l'm sure I
know someone who can - it's what Jos are for! O
lo Merrygold is SCM's Links Worker.
6
movement

i
gt?#L?g#ffGam
working, to set aII free
Churches Together in England will be running a major
project next year to commemorate the 2OOth anniversary
of the abolition of the slave trade.
Slavery is still alive and well in 2006. Although some
may think it died a painful death on the American
plantations in the 19th century, it is estimated that
over 20 million people around the world are still
in forms of servitude today. Sunday 25 March 2OO7
marks 200 years to the day that a Parliamentary
Act came into effect to end Britain's involvement
in the transatlantic slave trade. set all free has
been established by Churches Together in England
to commemorate this significant date in British history.
set all free aims to challenge modern society
on the issue of slavery and its legacies, as well as
to encourage people to engage with the Christian
values that motivated the abolitionists of yesteryear
such as William Wilberforce, Olaudah Equiano and
Hannah More to end slavery in their time.
Slavery is unfinished business. set all free seeks to
remember the transatlantic slave trade, reflect on
its impact affecting society today, and respond by
working to end its legacies and modern forms of
slavery, including bonded labour, unconditional
worst forms of child labour, descent-based slavery,
forced labour and human trafficking.
set all free believes that there needs to be greater
understanding about the impact of the transatlantic
slave trade and its legacies. These legacies include
racism and racial discrimination, as well as the
underdevelopment of countries and communities
affected by the trade.
We see education as the key to a better understanding
of the ongoing effects of the transatlantic slave
trade and we encourage the government to make
the teaching of this a core component of the National
Curriculum. set all free has produced a range
of materials on historic and modern slavery, which
explains the significance and consequences of the
transatlantic slave trade and what can be done to
finally end slavery once and for all in our world.
set all free is working closely with Anti-Slavery International
to'ensure that politicians work to finally
end slavery. lt is encouraging campaigners to write
to their Members of Parliament on key areas of
concern in the run-up to the bicentenary. For more
information on this, please visit www.antislavery.
or{2007 / actionmp.htm I
For more information about set all free, see the
website: www.seta I lfree. net O
Richard Reddle is Project Director for set all free.
SCM will be promoting set all free as part of our
theme for the year - see the box on the right.
I
Setall free
$ood nerrys
Each year SCM chooses a social action campaign to go with its
year theme. This year's theme is Reading the Bible, so our campaign
will centre on proclaiming the'good news' within it. We'll
be calling for greater awareness of the liberating message of
Cod's love, exposing the broken relationships and structures of
evil in our society, challenging local, national and international
failures to act with justice and compassion, and encouraging
a radical alternative world vision rooted in the hopeful 'good
news'of the Bible.
The spirit of the Lord is on me,
R, le
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He has ruit *" to proctaim freedom for the, BIBIf
prisoners and recovery of sight for the blino,
to release the oppressed,
to proclaim the year of the Lord's favour' (Luke 4.18)
The campaign will have three areas of focus over the course of
the year:
Autumn term: Peace and violence
ln a world increasingly broken by conflict we shall consider
what it might mean to bring good news to those suffering in
wars, from domestic abuse and from state persecution on political
and religious grounds
Spring term: Freedom and slavery
200 years after the abolition of the slave trade by the UK parliament,
we shall consider not just the historical legacy of
colonialism and imperialism, but also modern forms of slavery
and exploitation and ways in which our freedom is curtailed.
Summer term: Social inclusion
As global and national divisions deepen, we shall consider
issues such as the treatment of asylum seekers and refugees, attitudes
towards poverty in this country and the idea of Christian
hospital ity towards others.
Throughout the year, we'll be providing material for discussion,
opportunity for reflection, and practical actions. See www.
movement.org.uk/bible for details. lf you would like more information,
or would like to make suggestions of your own, visit the
policy section at wwwmovement.org.uk/forum. O
Matt Cardner is a member of SCM's Ceneral Council.
movement 7

diary
upcoming events of interest:
conferences, meetin$s, retreats...
for a
fuller list
of events
and more
details,
see oul
online
diary
(www.
movement.
org.uk/
diary)
Oct.06
I1- I 5 Octolter,
Birnting,han.t
ng of 18 30-
fr.onr Englancl
ancl Wales.
0870 879 I 006 . booking.sro'or:t0(r.
org. u k . wwtu.oct06.org. u k
Week of Prayer for World Peace
22-29 October
An inter.faith event. A leaflet with
prayer topics ancl prayers for eacl.t
clay is availabler, ancl there rvill be a
gathering in Lonclon on 22 October.
Co/rtact Nlrs Leslel, D;tiseley,,
\M PW P Acl nt i 11 i striltot, Lon clon I nter
Faith Centre, I )5 Salusltury Roacl,
Lonclon NW6 arRC. 020 7601 30!t.i
Called to Be Peacemakers
)7 )!) ()ctober, Contntunity of
Recrttr:i I i ;ttion near Bi r rn i ngh ant
A yor-rth conierenc.e to exprlore Cl-rristian
qreace-nraking ancl rvhat it nreans
to be an active peat-errraker in the
worlcl toclay.
Contact N4arth,t Bea/e at the
Fellott,shi p oi Reconcilialion : 0 1 86.5
71B 796 or ntartharilfor.r'trg.uk
Building a Progressive Christian
Spirituality
2tJ ()cbbe r, Sheiiielc!
A conference at St Mark's Centre
for Raclical Christianity r,r,ith Robert
Beckforrl ancl Corclon Lynch. Exltlore
nen, possilrilities for,t pr'rgressive
Christianity in Britain.
Revr/ Canon t\clriitn AIker,
1 St Mark's Crescent, Shefiielcl SI0
)SC . 0I l1 267 0.i6)
corrl-erertce.ir'.s tnt a r ks s h eifi e I c l. co. u k
t,rrt vr,rt.stntatk.scrc. co. uk
MEDSIN annual conference
2B-29 October
Annual conferenc'e for healthcare
str-rclents.
w,vt,tu.ntedsin.org
SCM autumn gathering
2 4-2 6 N oventber, Clasgot t,
SCM's termly gatherirrg. More cletails
belorr,.
(sc*1n",
C,ltrittiaD
stsdert
Gap Year Retreat
5-l) Decentber, Merseysicle
A retreat organisecl by the Jesuit Spirituality
Centre for anyone taking a
year out.
f 156 (f. lO0 cortces.slonsl
Lo1t6l;, 4 r11, W;trringtot't Roacl Rain
Hill, Prescot, Merseysirle L.i5 6NZ
0l5l 126 -4 l-17 . wv,tv.k'tyolahall.
cr-l. uk . nt ai lr?t' I oyol ah ;t I L co. u k
Soundcheck and Day of Action
2-i )5 Fehruttt)/ )007
SPEAK's annual conference for
2007.
wwr,rr-speak.org. uk
Together for Europe
l0- l ) May )007, Cernt,tny
A gathering of Christians fronr all
over Europe kr celebrate Europe's
Christian heritage.
Celia Blackden, StLtttgart 2007, l6
Pa r kii e k I s, Wel w1, 11 C a rcle n Ci ty,,
H ertforc! sh i re r\LB 6 E D
European Ecumenical Assembly
J-Q J6-11fp111/r1. | :()();, Rortt,uti i
An assernbll, to gather Christians
fronr various clenominational backgror-rncls.
tvtr,,w.eea3 .ot'g
€et involvedl
SCM autumn gathering
Glasgow
2+26 November
Come to the termly $et-toSether for all SCM
members and groups, and:
. have your say - help to plan events and
decide SCM's policy and actions;
. be part of a nationwide community - make
new friends, share stories and ideas, and join
together in worship and prayer;
. broaden your horizons with challenging and
exciting speakers and workshops;
. have some fun with plenty of time for
socialising, games, music, and a ceilidh!
S
c
l;ti,?:- lA
ftevener!t
To find out more, see your members'
news/etter or contact the office:
Unit 308F The Big Peg, 72O Vyse Street, The
Jewellery Quarter, Birmingham B18 6NF
O12t 2OO 3355 . scm@movement.org.uk
wvw. movement. org. u ly'gatheri ng
F,eAe SGM annual
iNG" conferenee
BIBL€ 2oo7
Pioneer Centre, Shropshire
7G18 February
The spirit of the Lord is on me, because he has
anointed me to preach good news to the poor
. Keynote speeches from prominent theologians Lisa
lsherwood and Morna Hooker
. Workshops on Bible study, meditation, spirituality,
freedom and slavery, and more
. Time to share ideas and make friends
. Beautiful surroundings, good food and comfortable
accommodation
Come and join us fot the biSest event in
the SGM calendar!
More details wiII be maited out in
November, or watch wvw.movement,olg,.
uUbible to tind out more
8
movement

steve collins on
alternative worship
and emerging church
a fuzzy canon
small ritual
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I have a feeling that the wrong people do biblical criticism. The Bible, at its heart,
eludes academic approaches. As an artist I have no problem in holding together human
authorship and divine inspiration. As a writer I have no problem with different
styles of writing issuing, apparently, from the same pen. (l wonder if anyone has applied
textual criticism to a living author and found that they were two people?) ln our
best moments of production, as in prayer, the human and the divine are one.
Conservatives treat the present-day book-bound Bible as if it were dropped out of the
sky in paperback and hardback, without process or human involvement. They misunderstand
(or are ignorant ofl its history and the kinds of literature it contains. Liberal
approaches treat the texts as a rag-bag of historical accidents and human propaganda,
a buffet of doubtful provenance which we can pick over for the bits we like. In other
words, conservatives downplay human involvement, and liberals downplay divine involvement.
Both sides fall into an either-or trap, choosing one side of a pair of apparent
polarities.
But I think there's a middle way - middle as in complex, not compromised -
in which
the chaos and accidents of human authorship don't prevent divine inspiration and purpose
(any more than in, say, art or evolution); and in which canon by committee doesn't
miss the fact that this text, though crap, hits the spot and that text, cleverer and better
written, just doesn't.
l'd like to propose the fuzzy canon. Which is to say, we can put the
texts of the Bible (not books, necessarily) into a series of concentric
circles. ln the centre are the texts that pretty much everyone through
the ages has found normative and essential for the Christian faith:
Cospels, Romans, lsaiah (however many people he may be), Cenesis,
Psalms, etc. - you know. Then there is a circle outside that, of
stuff that is important but not central - back-up or sidelight material.
Then there's a circle of stuff that is interesting, still inspired maybe but
no-one's faith stands or falls by it. And the next circle doesn't really
connect with the central texts. And then we're into historically associated
material and tall tales.
So the canon fades out from an intense centre as inspiration, authenticity, relevance get
diluted. Such a fuzzy canon is how we all operate, in practice. Only fundamentalists or
atheists ascribe equal importance to all parts of the Bible, and look where it gets them.
Afuzzy canon still allows that the unregarded text on the outer circle may have something
that is suddenly of vital importance as our circumstances and needs change. lt
may be the key to interpret a central text, under circumstances we have not yet reached.
A little seed of something God-breathed still lies dormant. And so there is a boundary of
sorts in the fuzzy edge, between the baggage that we take with us even though it seems
useless, and the stuff we leave behind. ln the end the canon is the stuff we can't quite
bring ourselves to throw out, even though keeping it causes domestic arguments. Like
the stuff in the attic, it's part of who we are, part of how we got here, even if it doesn't
fit or doesn't ryork. I
Steve Collins is an architect and member of Crace alternative worship group in Ealing, west
London. He has written extensively about alternative worship and was one of the design team
for the Labyrinth, www.labyrinth.org.uk. He runs the websites www.alternativeworship.org,
www. sm al lfi re.org, an d www. sm al I ritu al. org.
Only fundamentalists or
atheists ascribe equal
importance to all parts
of the Bible, and look
where it $ets them
Want to ask Steve
a question, or
comment on the
column?
Go to www.
movement. or$.uk/
forum.
movement
9

-te about Prison
passlona
The criminal justice system is in the news a lot these days. The tone and
approach of many of the debates and initiatives we're seein$ seems to be
focused on punishment, social control, and grabbing tabloid headlines. So how
did a Ghristian minister - and a former member of SGM, too - come to be Chief
lnspector of Prisons in scotland? we went to ask him.
The Very
Reverend
Dr Anclrew
McLellan is
currently Her
Majesty's Chief
lnspector
of Prisons
(Scotland)
and a former
Moderator of
the Ceneral
Assembly of
the Church of
Scotland.
Meeting Andrew McLellan in his Edinburgh office,
his approach immediately feels very different to
me from what we see of our politicians when they
tatk about law and order. Gentle and polite, his
background as a preacher is very evident in the
measured way he presents his answers.
We start by talking about his student days. Did
SCM's approach, linking faith to politics and social
action, influence the path he's taken? 'l'm sure it
has. I was very young when I went to St Andrews
University, and I was lost... SCM helped me grow
up. lt developed the very childish thoughts I had
about God and the Bible, and it did give me a sense
that there was a serious part of life, which you dealt
with by asking questions rather than giving answers'
Even then, that was the style of the SCM'
'prisons always do harm' that's the
thin$ people have to Eiet into their
heads! prison always does harm'
'l couldn't positively say that SCM influenced my
becoming a minister, but it did Senerate the context
in which these questions became very real for me.
It shaped the way I think about the world.'
It seems that the step from being a minister to being
a prison inspector was a surprisingly logical one. He
hacl experience of working as a minister with families
where there was a prison connection; he'd been
chaplain to Scotland's only prison for women; and
he'd acted as convenor of the Church of Scotland's
Committee on Church and Nation, which speaks
for the church on social and political issues.
'Then I became Moderator of the Ceneral Assembly
of the Church of Scotland... and I thought it'd be a
good thing to go and visit all the prisons in Scotiand
- to say to prisoners and to prison staff and to
prisoners'families that the church cares about such
iorgotten people.' After that experience, he found
it hard to return to parish ministry and his previous
work, and decided to apply for his current position:
'They thought that my experience and gifts matched
what they were looking for, and l'm so pleased they
did. To have the opportunity to change completely
what you do at the age of 58 isn't given to many
people, while still feeling good about what they've
done before. And I certainly do feel good about
what I did before, but this has been a Sreat new
learning and enriching experience for me.'
So, what does he think about the prison system? l'm
surprised by the strength of his immediate response:
'Prisons always do harm. That's the most important
thing that people have to get into their heads: that
prison always does harm. Sometimes it does some
good. lt does some good in terms of, short-term,
keeping some people off the street - but that's a
small number of people. Most people who go to
prison are not dangerous PeoPle'
And it does harm in terms of their families, their
children, their partners. lt does harm in terms of
their employment prospects when they come out' It
probably does harm in terms of recovering from addiction.
And so it does harm to the way prisoners can
become useful citizens in the future. That adds up to
creating more difficult and dangerous people.
'That's the first thing. The second thing is that
overcrowded prisons do more harm still. ln an overcrowded
prison, every new prisoner makes things
worse - for prison managers, for prison staff and for
prisoners.'
10
movement

I
So, how would he like to see things change? His
emphasis is on the causes of crime: 'The critical
thing in terms of law and order and public safety is
to stop people offending in the first place. I wish we
paid more attention to who our prisoners are. Our
prisoners are, almost without exception, young,
male, addicted and poor. ln England and Wales,
but not in Scotland, you would add to that young,
male, addicted, poor and black... We don't lock up
a cross-section. We lock up poor people.
And the way to stop people offending-is to deal
with the circumstances through which they have
sunk into offending behaviour. These young men
have never had a job, they've never learned to read
and write, they have dreadful health - both mental
and physical - and they're addicts. And it's finding
ways to make sure that our kids don't become that,
which is the only way forward.'
In that context, what does he think of current plans
to build more prisons? 'l used to be against the
building of prisons. l'm now in favour of the building
of limited numbers of prisons, because I think
some old prisons must be replaced. But everyone
should be aware of the wise statement of a former
Chief lnspector of Prisons, who said, "When more
prisons are built, the courts will fill them."
We talk about the new criminal justice initiatives
that are continually being announced these days.
He welcomes the emphasis on the rights of the
victims of crime: 'For every decent person, and certainly
every Christian person, when they hear of a
crime of violence, I hope that their first reaction is
for the victims of such crimes. And, as they become
more sophisticated, when they hear of other crimes
as well... there are very few victimless crimes.'
He does have reservations about some initiatives.
'l recognise how much value the government and
the Scottish Executive are putting on ASBOs [Anti-
Social Behaviour Ordersl, but I think there has to be
a concern weighed in against that, that it gets young
people into the criminal justice system earlier than
before, and perhaps brings them into an unhelpful
attitude of confrontation to the police and to law
and order.'
Another idea he does approve of is that of community
courts: 'People here are trying to learn from
the United States, and from New York in 'particular,
where justice is done very quickly, and is seen
to be done in the community, with people paying
back to the community very visibly some of the cost
and damage which they've inflicted. I think that's
certainly well worth looking at.' He's also been impressed
by 'diversionary sentences': 'They invite
addicts to take part in a very intensive programme
to come off their addiction outside prison. They're
much more demanding on the convicted person
than going to prison. ln simple terms of the statistics
of what actually works with addicts, l've been quite
encouraged by what I've seen.'
While he approves of some American ideas for
justice innovations, he wouldn't look to their prisons,
which he sees as overcrowded, hostile places.
He's been looking at other models, though: 'l've
just got back from a week in Norway and Sweden,
where you would expect what might be called liberal
values to be at the forefront of imprisonment.
The striking thing about imprisonment there, apart
from the lower numbers which they imprison, is the
small size of prisons. You often find prisons which
have about B0 or 90 people in them. And I think
'ASBOS get youngi people into the
criminal justice system earlier
than before, and bring them into
confrontation with the police'
that makes a significant difference in terms of the
atmosphere, in terms of the relationships between
prison staff and prisoners, in terms of the sense that
prisoners have that they've not just been thrown
away, and in terms of the opportunities for giving
useful engagement in the life of the prison to prisoners.
Now in this country, we can't start from where
we're not, and we have big prisons. And the way of
talking about prisons is that 700 is about the right
size to build. l'm not sure on what evidence that's
based, but that seems to be the language they're using.
lf that's the case, then I hope we'll learn from
other countries that somehow within that, you have
to find smaller units, you have to find ways of dividing
people off. And that's particularly important
when you're talking about young people, where the
big scale of a unit can be very intimidating.'
Moving on from prisons, we discuss the fact that
some people might be uncomfortable with the idea
of a Christian leader taking on the kind of public
role he has. Talking about secularists, he says:
'So much of the hesitation that some unbelievers
might have about my appointment is to do with
caricatures of faith and religion, or to do with an
intolerant, exclusivist, judgemental, unloving understanding
of religion. I believe that is a complete
distortion of the faith that I hold, and I would be
very pleased if the way I carry out my appointment
allows unbelievers to think a little that perhaps a
sense of justice, a sense of compassion, a sense of
hope and a sense of inclusiveness, far from being
alien to religious faith, are in fact at the heart of it.'
From a Christian perspective, he disagrees with
those who suggest Christians shouldn't be involved
in worldly affairs: 'The language of the Bible is
significantly political. ln the story of the Hebrew
people in the Old Testament, God forms a state
and gives them laws, and it's these things - rather
than the nature of their religion - which form
the heart of the covenant between God and Cod's
people. lt's right living which is at the heart of the
Hebrew people. ln terms of the NewTestament, the
gospels clearly record Jesus as having worldly concerns
- concerns about poverty, peace and justice
movement
AL

quicklire gnestions
What are you reading at the moment?
Michael Palin, Full Circle.... My wife bought me a set of the
Michael Palin books and l'm just reading them, and finding them
so enchanting.
On a more serious level, I have just finished a classic SCMtype
book which I recommend to all your readers: What the Bible Really
Teaches by Keith Ward.
What's yogr favourite film?
The Shawshank Redemption. Absolutely no question. Not just
because l'm a prison person, but for that wonderful Mozart
movement through the loudspeakers which just transforms the
prison. lt makes the hairs on the back of my neck stand up.
How do you relax?
The great new interest in my life is gardening. At the moment l'm
spending quite a bit of time watching the World Cup, though I
wouldn't call that relaxing.
What do you like most about yourself?
I think l'm very patient. I think l'm patient with other people, I
think l'm patient with myself.
ls there anything you dislike about yourself?
I think l'm too patient. l'm certainly too patient with the wrongs
and injustices of the world. And perhaps a little too patient with
myself.
What's your favourite word?
Can I give you two? When I was Moderator, the theme I had was
that I wanted a passionate church and a gentle Scotland.
lf you could be someone else, who would it be?
When they asked Churchillthat, he said,'Mrs Churchill's second
husband'. I would like to be Mrs McLellan's second husband.
The living person I admire most is Jean Vanier, the founder of the
llArche communities. He has combined intellectual power with
great human tenderness in a way I find very moving.
What are you scared of?
l'm scared of people. I find some people quite intimidating.
l'm scared of things that might happen to my sons even though
they're now grown up. l'm scared of a church which no longer
is able to capture the excitement and liveliness and joy which is
Cod and Christian worshiP.
What do you never miss on TV?
I never miss Scotland football victories. There are very few.
What music do you listen to?
I listen to a lot of Mozart, and I listen to - this'll tell you my age
- the Beatles. Joan Baez speaks to me because l'm a child of the
sixties, in a way that others don't, and l've a particular affection
for the Scottish traditional music of a fiddler and an accordion
player called Ally Bain and Phil Cunningham.
Do you have any pet hates?
l'm ashamed of this, but I hate bad grammar and bad spelling.
That's a sign of a small mind in me, but that's the way I am.
'l do not recoEfnise the God of
ri$htwin$ ideolo$ues in the
United States'
- perhaps even more than they record Jesus having
concerns about people going to church.'
All the same, he has major concerns about the links
which are forming in the US between the state and
fundamentalist Christianity: 'l do not recognise the
God of rightwing ideologues in the United States,
who is a Cod - as far as I can see - of vengeance,
and a Cod of exclusiveness and of the particular
rights of our particular people and our particular
way of life. Now when I say I do not recognise that
Cod, of course I recognise that there are pages in
the Bible that represent that Cod. But I do not recognise
that Cod in the face of Jesus Christ.'
He adds a challenge: 'l think the courage of most
of the mainstream Christian denominations in the
United States in standing out against the ideology
of the far religious right has not been sufficiently
recognised here. The responsibility of churches
here to support the mainstream churches in the US,
I think, hasn't sufficiently been recognised.'
We talk about the need for the church in general to
speak out more for peace and .iustice: 'Protestantism
should be born in protest... l'm proud of that
sense that the demand for the end of abuses of the
justice of Cod and the peace of Cod should be part
of the living out of the gospel.
'When I came into this job, I expected that regularly
I would get phone calls and letters saying, "Because
l'm a Christian person, I care about the conditions
in our prisons and I wish they were better'" Not a
squeak. l'm recognising how timid our churches
are in terms of shouting louder and banging at the
doors - not for the rights of the churches, but for
the rights of the weakest and the most oppressed
children of God.'
As a church leader, he spoke about the need for the
church to reconnect with modern society. 'Listening
to the world is a primary role of the church. Listening
and loving go hand in hand together - you don't
love people you don't listen to.'
Finally, his message for the SCM of today: 'Firstly,
the theology of the church should not belong to its
ordained ministers. You do not need a degree in theology
to think theologically. Secondly, increasingly,
the defence of liberal theology in our churches belongs
to old people. lt was the opposite when I was
in the SCM: old people were conservative and most
young people were liberal. So it's important not just
that the church should treasure the SCM, but also
that the SCM should flex its muscles and decide that
numbers are not important - what's important is the
truth, and having the courage to shout perhaps a little
louder. Thirdly, the SCM should be, of all groups
around the Christian faith, the best at listening to the
world. SCM members will find themselves confronted
with the caricatures of religion which unbelievers
in the university will have. Somehow, for them to
hear behind that caricature the actual concerns of
unbelieving students is such an important ear for the
church, and the church needs to hear it as welli O
Liam Purcell is editor of movement.
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movement

dippin$ toes in the
sea of laith
a short introduction to christianity's nonrealist tradition
I
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The story is told of an Indian doctor whose London
surgery was decorated with colourful Hindu gods.
One of his English patients pointed at Ganesh, the
elephant-headed god of wisdom, and asked the
doctor, 'Do you really believe in this strange deity?'The
doctor answered, 'l sincerely believe in
every attribute of Ganesh - except his existence!'
Our doctor was a theological nonrealist. That is to say,
he understood Ganesh not as a 'real' living being, spirit,
or super-intelligence, but as a symbol of wisdom,
good-living and peace. For him, the god Canesh was
not merely the teacher of these virtues, he was these
virtues. Where wisdom, goodness and peace flourished,
there was Canesh. The worship of Ganesh was
the practice of what Canesh was held to stand for.
This kind of nonrealism is sometimes called
nontheism. Both 'nons' are a kind of protest against
naive literalism. They deny the actual objective existence
of 'real' gods, while affirming the virtues that
the gods (in Hinduism) or Cod (in the Christian, Jewish
and lslamic traditions) are believed to stand for.
Both terms define a way of understanding God that
bypasses the supernatural and mythical framework
in which religion has traditionally been understood.
There is nothing new about nonrealism, even within
Christianity. The writer of the first epistle of John
puts it plainly in chapter 4 verse B: 'He that loveth
not, knoweth not Cod; for God is love'; and again
in verse 16: 'Cod is love; and he that dwelleth in
love dwelleth in God, and Cod in him'.
The 17th-century 'True Leveller' (and later Quaker)
Gerrard Winstanley took up the theme. 'ln the
beginning of time, the spirit of universal love appeared.,.
Love is the Word'. To worship God was
to live a life of love and sweet reason - and living
it rather than merely saying it was what mattered,
since'action is the life of all'.
A century later William Blake spelled it out in his
poem 'The Divine lmage'. When we pray, he says,
we pray 'to rhercy, pity, peace and love', because
'mercy, pity, peace and love is Cod'. And it is mercy,
pity, peace and love that answers back!
Half a century after Blake, the theologians began to
catch up with the poets. Ludwig Feuerbach's hugely
influential book Ihe Essence of Christianity (1841)
proposed that love 'is God himself, and apart from it
there is no Cod'. When he was denounced as an atheist
(as nontheists often are, by literalists), Feuerbach
replied that the true atheist was not someone who
denied a personal or objective God, but one who
denied what the word Cod symbolised. Conversely,
the true believer was not one who affirmed Cod's
existence but one who dared to live out compassion
in action as the essence of the Cod metaphor.
the true believer is not one who
affirms God's existence but one
who dares to live out compassion
Since the 1980s the Anglican theologian Don
Cupitt has been developing this tradition in a series
of books, beginning with Taking Leave of Cod and
The Sea o{ Faith. IHis latest book is reviewed in our
media section on page 2B.l These inspired the formation
of a Sea of Faith Network which publishes
a bi-monthly magazine, Sofra, runs regular conferences,
and has several regional groups. There are
also SoF networks in Australia and New Zealand,
and members around the world. Contrary to popular
assumptions, Cupitt is not the 'leader' of SoF.
Many SoF members have opted to remain within
the church, reluctant to leave it in the hands of
traditionalists. Some hang on by their fingernails.
Others have taken leave not only of a 'real' God but
also of his church, choosing to work for the republic
of heaven rather than the kingdom. ln a republic,
the responsibility is ours alone.
Like many UK religious organisations, SoF is too white,
too middle-class and too late-middle-aged. lt needs an
injection of youthful energy and iconoclasm. lt needs
or even movement. lt is open to all who
movement -
sympathise with its 'mission statement': 'to explore
and promote religious faith as a human creation'.
The bottom line is that 21st century religion doesn't
have to stick with supernaturalism and the spirit of
Christianity past. lf we truly care for each other we
dwell in Cod and Cod dwells in us - because that's
what God is, and that's what it is to be fully human. I
want to know more?
The .Sca
r,/ Fa ith
David Boulton
is a former
editor of the
SoF magazine.
A Quaker and
a humanist, his
latest books
are The Trouble
with Cod and
Codless for
Cod's Sake,
available from
the Quaker
Bookshop,
Euston Road,
London NWI
2Bl.
To learn more, go to www.sofn.org.uk or contact the Network
Secretary, Cospel Hill Cottage, Chapel Lane, Whitfield, Brackley
NN13 5TF.
Cupitt's Sea of Faith is still available, and the Network has published
an introductory pamphlet, A Reasonable Faith. A more recent book is
Trevor Creenfield's An lntroduction to RadicalTheology.
See the movement section at www. movement.org. u k for some hymns
which are based on nonrealist theology.
movement 13

first among
equals?
Gurrent UK reforms of hi$her education are putting a price on
everythin$. By doing so, are they obscurin$ its real value?
Tim Cobbett is
an Executive
Contmittee
member of
NUS Scotland,
and former
Vice President
(Academic
Affairs) at
Edinburgh
University
students'
union. He has
also been a
member of
SCM's Ceneral
Council, and
wrote an SCM
discussion
paper about
student
finance which
is available
for download
at www.
movement.org.
uk/policy
L4
Over the past few months, I and many other student
union sabbatical officers have finished off the aca'
demic year each playing a small part in a national
campaign which has seen a giant letter to Prime
Minister Tony Blair tour the country from union to
union, gathering signatures as it goes, and finding
inventive ways of travelling the different legs of the
journey from Clasgow down to London.
There were many positives about this campaign:
its journey meant it gained coverage in the local
press, meaning members of the public who would
rarely think of the funding issues which consume
students had the chance to hear the arguments;
and it created a sense of community and acting together
in solidarity as many unions came together
for the one end. But what was really stark was that
the campaign wasn't against all fees, or for a grant,
but to ask that the Covernment doesn't cave into
the requests of some elite Russell Croup universities,
who want to raise the cap on the maximum
affiliation fee they can charge for an undergraduate
course above the current f3,000 limit.
ln Scotland, the Executive - a partnership between
Labour and the 'anti-fee' Liberal Democrats - has
introduced an additional fee for medical students
coming from England to study in Scotland - supposedly
to give more of the places to Scots who
will stay and work in Scotland - and raised the fee
for all non-Scottish students, due to a worry that
fee refugees will travel north to escape higher fees
elsewhere.
How long Scottish students studying in Scotland
will not have to pay fees is open to question. And
down south, not only is there lobbying to increase
the gap, but already there is a market-based system
where different courses charge different fees'
There will be debates about the limit, cross-border
flows, bursaries, support grants and percentages of
fee income used for widening access to education
and used to reward staff (such as in the recent Association
of University Teachers industrial action
over pay), but these are in a sense debates around
the edges. lf the battle was that higher education
should be for everyone and also be free at the point
of use, then that battle appears to be lost. No one
near government gives it much credence, and as
student campaigners we pick up the pieces and
seek to limit the damage.
But there is no obvious or simple ethical response
to the myriad of changes there have been to the
way that higher education is funded. The different
measures brought in are all inter-related but subtly
different, and whichever model is chosen from,
there are both winners and losers. One cannot even
say that to campaign for the principle of free HE
for everyone is the socially just Christian response,
because the whole debate is about complex political
considerations in which you will always please
some but not others.
the government have set the
two most important demands
of the student movement uP
against each other: the desire
for education to be free' but
also the need for more students
to access univetsity coulses
The government have always tactically set out a situation
in which loans and fees are part of the need to
widen access to education. By doing this they have
set the two most important demands of the student
movement up against each other: the desire for it
to be free (and indeed funded through grants), but
also the need for more students, particularly those
from backgrounds traditionally excluded, to have
the chance to access university courses. By continuing
to argue for both these demands rather than
prioritising or coming up with a viable alternative,
the student movement has arguably lost influence.
The complexities are numerous. Welcoming opportunity,
there is the question of who should pay.
Current fees only meet a small proportion of the
extra money which universities in the UK say they
need to compete with international competitors. lf
fees rise it will put off even more applicants, but is
it fair for the tax-payer to fund something that not
everyone uses, especially when it gives an advantage
to those who do benefit? And what about the
quality of the provision? ls this being compromised
in pursuit of targets on numbers, and at what cost? lf
we can't fund a grant for all students, should we target
grants to those who need them most, how can
you do this without creating expensive bureaucracy,
and how do you stop those in the middle being
squeezed? ln theory, top-up fees that create income
from those better off and use it to fund bursaries for
those less well off are socially just, but the system of
movement

i
bursaries is complex and many of those who would
qualify don't apply because they believe the debt
levels will apply to them too.
Many people of an SCM persuasion will find themselves
even more torn than most in the debate about
who funds education and for whom. While on one
hand we may wish to reject the drive towards targets
and the notion that we all must reach the same
level, we care about the individual and their opportunity,
and that feel that'one size fits all'. At the
same time, an interest in social justice on a wider
scale means we must acknowledge that the market
can be brutal, and some individuals need intervention
in order to have the opportunity to realise their
potential. lt is a difficult balance to try and strike,
and one not recognised by the rhetoric of mainstream
pol itical parties.
But in a debate that tends to go round in circles,
SCM as a movement, and the members who make
it up, perhaps have a responsibility to highlight
some of the deeper issues here that are not always
discussed.
One such issue is debt. Student debt has become
significant culturally because it sets up young people
to begin their adult life in debt, a debt that
only then ever increases through their life in the
form of credit cards, loans and mortgages. Just a
couple of generations ago, debt would have been
considered something to avoid at all costs and to
pay back quickly when acquired. Now it has been
normalised, it is assumed that you should speculate
to accumulate. But this is wrong - not only because
while graduates do benefit economically from their
degrees on average, the nature of averages is that
some won't, but also because of the way debt stifles
personal freedom and creativity and overwhelms
individuals and whole communities, Peter Selby's
book on the subject, Crace and Mortgage, has
much more to say here.
Likewise as a thinking movement, we surely will
want to resist attempts to suggest that higher education
is purely about getting skills for the workplace.
Yes, the skills we get should be varied and useful,
but it shouldn't be a choice between employability
and the value of learning for its own sake.
The marketisation of education is about reducing
courses to a simple equation of worth based on
supply and demand, but the worth of the experience
of challenging beliefs and preconceptions,
asking searching questions, meeting new people,
taking on new roles and acquiring confidence has
been transformational for many in a quite vital way.
Access to education means access to all these opportunities,
not just a qualification, and if university
isn't for all, then as a society we need to look at
other ways of helping people achieve this.
Beyond this, SCM as an organisation concerned
with student life but also with spirituality and reflection
should recognise our particular contribution to
this debate and not be afraid to be counter-cultural
in speaking up on education. O
what do you value in
hi{her education?
We asked a number of students. graduates and Friends of SCM
(former members who may have been students many years
ago): What is it that you value most about you studies and your
experience of university life?
't thLwkz the thLwgs that (ve ewloged awd vaLued lznost as a
sb,tdewt arethethLwgs I wever expected to do - boththLwgs
that were Tart of nLU cot^yse awd thLwgs that werew't. t
lzwow Lt sowwds reaLLg oorwu, bvct I thLwlz wwLversLtt4 Ls a
fawtasti,o opovtwwLty to exTLore govtrseLf, t4our Lwterests
awdwhat gowreaLLywawttobe/do - awd, of oourse, twawA
qeoqLe vwa4e sovwe frLewds for LLfe owthe wag.'
'lw the eayLu L96o.s I wAs actLve Lw ScM, beoovwLwg brawch
secretarr4for a t1ear, awdthatwas a qyeatLwfLwewoe ow.'wl
deveLoTtl"ewt. I rent"evwbey n/Law1 thLwgs frovw that tLrmet a
oo,rw,rwL&,ee weektwd Lw Dwwdee, where we heLd a rovcwd-tabLe
oovw,'wr,twLow; vweettwgs wLth Kaes Maxeu, thew scottlsh
seoyetayu (hls wLfe sheLLa has reoewtLy beew Moderator
of the v+wLted etforvwed chwroh); dLsottssLow gro,,c1s Lw
qLasgow awd at swawwLclz where we argwed ovey awd weye
LwsTLred bg books LLEe t-ta*Lw Bvcber's 'l Awd Thow' awd
)ohw eobLwsow's 't+o^,estto qod'; awd Lots of socLaL evewts
where we ?L(t the worLd to y'vghts as weLL as ewlogLwq owyseLves.
of oourse, I stwdLed A Lot too, vwade Lots of frlewds
(LwoLvtdLwg wy wLfe), joLwd other socleli,es awd a&ewded
wwLow debatx. t tr4 stttdLes Trqared n*e for n'"g acadewLo
cayeey bvtt I vaLwe jrl.st As t'wwoh aLL the other aotLvLtLes that
deveLoTed twe as aTeYsow.'
't ewlog beLwg a stwd.ewt beoawse I have the tLvwe to exTLore
wew ayeas awd Learw sleLLLs that I wovtLdw't have Learwed
otheywlse. tt Ls aLso a qyeat tLvwe to vwalze Loads of wew
fi,ewds awd dLsoover what govt aotwaLtg LLfze doLwg.'
'What I vaLvce vwost abo,"tt beLwg a stwdewt'r,s ,'wg aLoohoL
dlsooutwt oard. t thLwk,the stwdewts' wwlowTerforvws a vLtaL
fwwctLow Lw TrovLdLwg aLoohoL at svtbsLdl,sed rates.'
'For vwe, Lt's aLL abovtt the exTerLewoe. lt hasw't beew the ex-
Tertewce t LwLtLaLLg expeoted. tt's aw exTerLewce so far that
has bvtLLt ,+ wA faLth Lw a wau that t wevey exTeoted Lt to,
awdhas chawgedthewag t Look attheworLd aLreadg, evew
Lw vwt4{Lrst UeaY.'
't thLwk owe of the truost Lvw1o*awt awd vaLvtabLe qav+s of
the stvtdewt exTerLewoe Ls the ohawoe to Learw Lwdqewdewoe.
whew I was a stwd.ewt to tIeays ago, the vcwLversLtt4
aclzwowLedged thLs bg provLdLwg (t wawcLaL assLstawoe to
ewswye that LocaL stwdewts dLdw't have to LLve at hovwe. t
thLwlzLt's a terrLbLe shavwe - for stwdewts awd fortheLrTarawts
- that the growLwg (vwawoLaL devuawds ow studewts
tweAw that n*ore Awd wLoye are beLwg forced, to LLve at hot+t"e
Lwto theLr &vewttes.'
movement 15

unruly subiects
Student activism and resistance have been part of
university life ri$ht from the start, but are we losing touch
with the power that students can wield?
the most
effective
student
actions
achieved
their Eloals
by workin$
to$ether
with other
unions and
resistance
movements
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When my parents were at university in the late
sixties, students were synonymous with radical
politics and protest. They were at the forefront of
protests against the Vietnam War, and at the centre
of movements in France and elsewhere working
for real social change. lt seems to me that things
are rather different now.
Peter Selby, Bishop of Worcester, has argued that
the authorities responded to the frightening power
wielded by students in the sixties by saddling them
with growing debt, and ever-increasing pressure to
get the best results and become productive workers.
The effect is not only to keep students so busy they
have no time to save the world; it's also changed the
way they perceive themselves and their studies.
Many modern students see their degree as a simple
contract between themself and an institution. So
we're starting to hear of students suing their university
if lectures aren't up to standard, or results are
late. It's a worrying sign of the way commercialism
and individualism is being allowed to permeate university
life. Once upon a time, students' response to
problems of this kind would have been to band together
and work for change democratically, rather
than looking for personal financial compensation.
Something has been lost here.
This isn't just nostalgia for the sixties. lt's about the
way students always organised themselves in the
past. The very first European universities in the Middle
Ages were essentially guilds for students and scholars,
allowing them to band
much like modern trade unio
This understanding
students can wield
a
lTr
i
I
that
.,t
l*
it tF
.,
more power
and influence as a
group than individually
- was always part of
the student experience
as universities
developed and
changed. And it
went further than
that: the most effective
student
actions achieved
their goals by
A student mans the barricades in Paris in
1968. Striking students were ioined by
people from all sections of sociely in a
m ass ive reslstance move m e n t.
working together with other unions and resistance
movements. Students have the freedom to contribute
time and work to caLrses, and can create and direct
new thinking through their studies. They should be a
vital part of any movement for social change.
Since I think we've lost an awareness of this aspect
of the student world, perhaps it would be worth
listing some examples of what student resistance
can achieve. The iconic example, of course, is Paris
in May 1968. Students and workers took over the
streets of the city, demanding social and educational
reform, and seriously shook their government.
But there are other examples. Czechoslovakia's Velvet
Revolution in 1989 was started by a massive
student demonstration, and ultimately led to the
overthrow of the country's Communist government.
Looking back further into the past, in 1B4B students
formed an Academic Legion which took over the
whole of Vienna for months and forced the Emperor
to flee. And there's no room here to go into detail,
but students have been instrumental in most of the
revolutionary movements which have overthrown
dictators in Latin America.
I think it's time for students to take pride in this heritage
of working for change, take more advantage of the
power they can wield, and work together with broader
social movements. The article opposite includes
some inspiring examples of things that are happening
already, but more is needed. The MakePovertyHistory
campaign gives us an example of how different agencies
and people can work together on a single issue
- can we take this further? Students need to make the
most of the opportunities available to them, and not
buy into the myth that universities are just factories for
economic production units. O
Liam Purcell is Co-ordinator of SCM and editor of
movement.
further readin$
lf you'd like to find out more about the
history of student activism, the best place
to start is a book by Mark Edelman Boren
called Student Resisfance.' a
history of the unruly subject
(Routledge, 2001).
Education Not for Sale
(www.free-ed ucati on.org.
uk) is a group working to
encourage more activism
within the NUS and the
student world in general.
srlnrff
tt$snmt
movement

a resurgence?
Signs of hope for student activism from the global justice and peace movements?
I
ii
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I
Stroll through any campus in the UK today and mention
Stop the War or MakePovertyHistory, and you
are likely to receive a passionate vote of support.
Certainly everyone will know what you are talking
about. But although there is a higher awareness of
global issues among UK students today than there
has been for several years, to what extent is this
awareness translated into committed action, and is
it effective in bringing about real change?
Certainly there is no shortage of opportunities for
students to get involved in social activism and
protest on today's campuses. Since the rise of the
anti-globalisation movement in the mid-nineties
a huge number of student-focused campaigning
groups have set up across the UK, tackling a wide
variety of issues. Groups such as SPEAK, People &
Planet, Student Action on Refugees, No Sweat and
many others are now well represented as student
societies on many campuses. And many students
are making the most of the chance to be involved.
ln recent years students have been heavily involved
in big national protests and campaign actions such
as the CB protests in Scotland in 2005, and the antiwar
marches in London and elsewhere. Locally,
too, students have been active in raising awareness
about campaigns, lobbying their local MPs and doing
campaign actions on their own campuses.
Campaign-themed gigs and club nights, fairtrade
fashion shows and ethical fairs are now common
student events, along with more unusual actions.
SPEAK activists at the University of Manchester
recently organised a 'die-in' outside the students'
union involving white t-shirts, lots of fake blood
and lying down pretending to be dead to campaign
for their university to disinvest in UK arms companies,
and succeeded in gaining the union's backing
for the campaign. Elsewhere, activists from Student
Action for Refugees (STAR) at the University of East
Anglia covered their campus in washing lines from
which hung hundreds of pairs of undergarments,
communicating their message that the UK government's
refugee policy is, well, pants.
But is this explosion in both awareness and activism
producing any meaningful results? Obviously the
lraq war still happened; MakePovertyHistory saw
some progress with global debt, but painfully little
in global trade; and the government's refugee policy
is still pants. Perhaps some encouragement can be
drawn from the experiences of students outside the
UK. Students recently succeeded in bringing about
big changes to the French government's employment
policy after they organised some of the country's largest
student protests in recent history. And in Chile,
student protestors as young as 1 3 and 1 4 succeeded
in turning around their country's education policies.
However, many of the big global issues of today's
world are dazzlingly complex and deeply ingrained
in society and culture, and the challenge to activists
both student and non-student is to be committed
for the long haul. So what of the future? Can the
student protest movement maintain its current
momentum, or will ilfizzle out? Will individual students,
so dedicated to the cause while on campus,
remain as dedicated once they graduate?
An interesting feature of much of social activism on
UK campuses today is a renewed interest in what has
traditionally been a no-go area for the socially conscious:
spirituality. The recent explosion
of campaigning and protesting
activity has been accompanied
by a fresh engagement with
various differeni spiritual traditions.
This has been particularly
marked among environmental
activists, but has begun to influence
most streams of student
activism. As those committed to
social and environmental justice
begin to realise both the depth
of the change required in society
and the long-term commitments
needed to see those changes,
more and more are beginning to
look for a deeper source of inspiration
and energy for their activism.
This is an exciting development for
Christians, who find themselves
with something meaningful to offer
to those searching, and also with
much to learn and to gain from student
activists' passion for the poor
and the environment.
It remains to be seen whether th is newfound
spiritual awareness will inspire
today's student activists to deeper,
longer-lasti ng commitment and even
greater successes than their forerunners.
However, it appears that the
long, distinguished history of students
involved
in radicalprotest
and campaigning
for social
change isnt
aboutto end any
time soon. O
Nathan Thomas
works for SPEAK.
Pictures (from top
to bottom):
SPEAK members
(Nathan Thomas)
Die-in (Kate
Coodacre)
Lying under
burdens (Tint
Nafziger)
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movement
L7

valuin$ voices
There are many stereotypes and preconceptions about the
experience of being a student. ls it a modern 'rite of passage'
into adulthood? ls it a time for personal growth as well as
learning skills for employment? And how does all that relate to
mature students and others who don't fit the 'typical' profile of a
university student? We asked a 19-year-old fresher and a mature student
to reflect on their different experiences...
'lt's what you make of it'
David Twomey is a first-year Psychology student
and the secretary of Sheffield SCM.
Society currently tells us that university represents
a'step on the road', as well as lots of other tired
metaphors. lt seems to be a formal end to childhood,
as the child flees the nest and begins to fend
for itself.
However, the more I think about that idea, the less
certain I become about it. I know many people who
still cannot cook, iron or clean up after themselves!
A number of my friends' parents visited them every
other week, bringing them shopping. lndeed, it
seemed that the student stayed as some sort of perpetual
child, as occasionally shown through their
behaviour of a Saturday night! Thankfully, that is
not a typical situation but it still happens too often
for it to be a one-off.
it seemed that some
students stayed as
some sort of perpetual
child, as shown through
their behaviour of a
Saturday night!
lf university is notsymbolic of theend of childhood,
just what is it then? l'll describe it cryptically as an
'opportunity'. University provides the environment
in which it is possible to flourish as a person or to
feel lonely, rejected and isolated.
I feel that the aspect that university most develops
is our ability to cope with tricky social situations.
University is a busy, bustling place, where lots of
people move around determinedly, and it's easy to
feel lost.
To combat our sense of isolation, it's so important
that you join societies that cater for your interests,
as that way you are guaranteed to meet people who
have similar ideas and attitudes to you. The knowledge
that others like us exist in a place such as a
university gives us a sense of connectedness to others.
lt's also nice to see our mobile phone's address
book increase in size! The danger in not finding
others like us is insular-mindedness, which limits
our own capacity for friendships.
The university environment provides the atmosphere
for our faith to be challenged and to develop.
Personally speaking, my discussions with atheists
have corrected my own assumptions about atheistic
ideas, and hopefully my answers to their questions
have affected their ideas about Christianity and
Christians.
Even within SCM, the different people, ideas and
approaches that l've come into contact with have
greatly impacted my own spirituality and practices.
For me, the development of faith, taking account of
those around us and responding to them, is quite
natural. ln fact, I encourage it, as it leads to a flourishing
faith, and prevents our practices becoming
stale and empty.
Faith is also a vibrant, living joy. Thus, it's important
to be an active Christian. Most universities provide
opportunities to volunteer in the community. I think
this is crucial to our own personal development,
to be challenged in new ways, as this will impact
upon our own attitudes and assumptions.
I don't really think l've answered the question 'what
is university about?' I don't think you can. This is
because it's a personal environment, to which each
person brings his or her own background, beliefs
and ideas. Once in the university environment,
whether we develop in our personal skills, attitudes
and beliefs is dependant on the choices we make.
What is university? lts what you make of it!
Gonfessions of a mature
student
Tony Porter has undertaken two degrees and various
smaller qualifications as a mature student.
Mature students are on the increase! People are living
longer, retiring earlier, becoming redundant at a
younger age and so forth, and many want to study in
order to maintain self-discipline, to improve themselves,
to change career or merely to enjoy study.
One of my Open University courses, for example,
was attended by two ladies in their seventies.
Costs are no longer necessarily an obstacle. Crants
are available if you are eligible and know where to
18 movement

apply. Financial help can sometimes be obtained
from other organisations, including religious ones.
Many older students simply pay for courses out of
their own pockets.
Despite all this, little seems to have been written
about mature studentship. ln my experience, the
topic does not appear in any student handbooks,
nor is much advice or guidance ever offered to older
students before the academic year begins. Public
opinion continues to assume that all students are
aged between 1 B and 21, or perhaps 25 at the
most.
I soon discovered
that there were both
advanta$es and
disadvantages to
becomin€ a student in
later life
Mature studentship brings other challenges. Studying
alongside and perhaps living with people
younger than yourself may lead to emotional and
sexual attachments, and I shall leave all that to the
reader's imagination. Personally, I was also aware
of sometimes being envious of the younger students
who seemed to have had life handed to them on
a plate. For example, her parents gave one female
student a sports car for her 20th birthday. Another
male student who was always pleading poverty
turned out to have gone 'skiing in Austria' when I
phoned him during the holidays. How different to
the days when a student was a struggling youth cycling
to his studies and living on beans in a dingy
bedsitting room!
One of my tutors said that he liked mature students
because he found them more conscientious and
less likely to change courses or drop out. His comments
eventually prompted me to write this article,
for I soon discovered that there were both advantages
and disadvantages to becoming a student in
later life.
lwas able to do all my studies as a single man
with few responsibilities. I am aware that others
of my age are not in the same league. Many have
families to feed and homes to run, and some try
to study whilSt also in salaried work. There can be
other problems. Some older people dislike studying
alongside youngsters, finding them noisy and
ill-mannered.
One student regularly left mid-afternoon to meet
her kids from school. Another tried to organise a
'soir6e' for older students but hardly anyone attended,
as we would all shoot off home as soon
as the last lecture of the day ended. Other social
events such as discos were ignored and only one or
two of us took advantage of the university's sports
facilities.
Being an older student meant that you got only one
shot at the target. lf you failed, you had all the embarrassment
of having wasted three or four years
of your life. And if you had to retake part of your
course, you would almost certainly have to pay for
it and that could mean parting with f 100 or rnore.
So, intending mature students beware! O
plant pot prayers
ldeas for a prayer activity which can relate to issues in education.
The activity is done in three parts and can be adapted to
be as specific or general as you like, it can be used to pray for
the world, or for individuals, or for yourself.
You will need:
r plant pots (terracotta ones are easier to paint);
r paints and paintbrushes;
. lollipop sticks;
. paper and pens;
. soil;
. seeds -
them.
Part 1
peas work well, as they grow quickly and you can eat
The first part of the prayer is the most fun - personalise your plant
pot! This can be done in any way you can dream up, but when
it was done at York Christian Focus we just used poster paints
and either paintbrushes or finger painting. This part of the prayer
probably takes the longest, as once they have paintbrushes and
realise that they don't have to make works of art, most people
really enjoy acting like children.
Part2
First, write any hopes you have for the future on a lollipop stick;
these could be personal hopes or general ones like peace or
justice. Next, write any worries or fears you have on the paper,
fold it up and put it at the bottom of the plant pot - this doesn't
impair the drainage but does stop the soil spilling out when the
pot is in transit.
Part 3
is simple: plant the seeds. When you get them home, water them
and as you do, pray about both your hopes and fears.
Sophie Dutton is a member of York Christian Focus, a group affiliated
to SCM.
contribute to
movement
The next issue of move ment, in January 2OO7 , will have a feature focusing
on the theme of slavery and freedom. We'll be looking at the
bicentennial of the abolition of the slave trade, modern slavery and
people trafficking, economic slavery, and the theology of freedom
and liberation.
lf you're interested in any of these areas, and would like to write
an article-or if you're an artistand would like to contribute some
visual images - please contact Liam Purcell: editor@movement.
org.uk.
5 \
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movement 19

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we spent
seven hours
waiting fol
confirmation
that one of
our group
would be
allowed in.
welcome
to the Holy
land!
fhe Security
Barrier or
'Apartheid Wall'
many
volGes
I
overcoming, barriers
A report from the Council of Ghristians and Jews' annual trip to lsrael
and the Occupied Palestinian Territories.
When the last of the Christmas turkey had been
eaten, and the doughnuts, the culinary bonus of
celebrating Chanukah, had been sampled, 15
young fews and Christians made their way to
Heathrow to begin their 'behind-the-scenes' tour
of the lsraeli-Palestinian conflict. Each of the group
had their own agenda for coming on the tour, each
held different views and opinions about what was
going on and which side to support, and each in
turn was to be challenged by the personal stories
of the people we met - the human stories that lie
behind the international headlines.
Security is an obvious issue in lsrael so it will come
as no surprise that we were made aware of it whilst
still in Heathrow. Not only do all El-Al passengers
have to arrive a minimum of three hours before the
flight, but they are also subject to a heavy screening
process, and several participants had the indignity
of having the contents of their luggage displayed for
all to see. More worryingly, at Ben-Curion airport
one of our number was held by security. While the
rest of the group took the coach to Jerusalem, we
spent seven hours waiting for confirmation that she
would be allowed in. Welcome to the Holy Land!
The first part of the tour was spent in Jerusalem
looking at the inter-religious dynamic of the area.
Walking in the Old City is like entering an illustration
from the Bible. The great white stones seem to
whisper thousands of years of history and the huge
churches, synagogues and mosques testify to the sacredness
of Jerusalem in all three Abrahamic faiths.
Our religious experience was heightened on our visit
to the North, when we took a boat trip on the Sea of
Calilee, and visited the site where
the Jewish Talmud was wriften. Yet,
even amongst such holiness, the
political situation could not be forgotten
- with the imposing Security
Barrier dominating the landscape.
I have to admit that I have never
decided where I stand on the wall
- if you'll excuse the pun. My gut
instinct that all walls are bad is tempered
by the reality of the number of
bomb aftacks planned against lsrael.
Can separating the communities
help a long-term vision for peace in
the area? lt was this question that I
held in mind when wevisited Civ'at
inter-faith insights:
viewpoints from other
faiths and those doing
inter-faith work
Haviva, a Kibbutz hosting the Arab-lsraeli Center for
Peace, to be shown the terrible effects of the wall
on hlestinian communities. The lsraeli who took us
around explained that in her opinion the main problems
with the wall are that it's guarded by the lsraeli
army and it doesn't follow the green line. Moreover,
instead of just providing a barrier between lsraeli and
hlestinian communities, the wall also separates %lestinian
communities - how can this be about security?
Back at the Kibbutz we heard the view of an lsraeli-
Arab: interestingly, while he told the group about the
discrimination he faced as an Arab, when asked if he
would live in hlestine if it ever became a viable working
state, he answered he would rather live in lsrael.
That evening we were privileged to hear another
voice on the situation from Arik Asherman, a rabbi
from Rabbis for Human Rights. Arik told us how his
group devote their time to fighting for Palestinian
rights. He spoke movingly about standing in front on
bulldozers that were threatening to pull down hlestinian
homes, and of stand-offs between lsraelis and
Palestinian stone-throwers in which he acted as a human
shield to protect Palestinians. Yet, when asked
how he viewed the Apartheid Wall' he answered,
'l have young children, the only way I sleep at night
is because I know the wall is there to protect them.'
What answer can we give to a man like that?
One answer was suggested at the lnternational
Center of Bethlehem by the Center manager, who
explained: 'When I walk around Palestine, I do
so with my head held high. I have a good job, I
make a good living and I am well-respected. But
when. l need to leave Bethlehem, I face a soldier
with a gun who can make me do anything he likes,
make me wait all day, deny me entrance or make
me strip in front of a line of people - put me in front
of an 1B-year-old boy in uniform and lam reduced
to nothing.'There is nothing else to say.
It is this feeling of speechlessness that I take with
me from the tour. I still don't know how to answer
any of the people we met or where I stand on many
of the issues we confronted. Perhaps when I take
the next group out I will be able to get a clearer
idea of my own position. Probably, though, I will
just come out with more questions. I
Louise Mitchell is the youth worker for the Council of
Christians and lews. lf you are interested in participating
in a tour, please contact her for dates and more
i nform ation : lou i se@ccj.org. u k.
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mot'ement

ties and
binds
principalities, powers and PGs
jim cotter on
language, stories,
relationships, belief
and spirituality
A bewildered man in a cartoon (by Michael Leunig in Australia) is surrounded by what
at first look like robotically modified snakes. The caption reads, 'There comes a moment
when all the cables, leads, battery chargers, and power adapters we have ever
owned gather together and assemble themselves around us and ask us the terrible
question, //What has happened to your life?"'
It may be that you are as technologically smart as I sometimes assume when l'm overawed
by a child's facility with DVD-recorder installing and speed texting. Perhaps that's
naive. Anyway, l've been trapped in a labyrinth for the last month following the terminal
decline of a computer and printer. l've returned to infancy, crawling under desk and tables
to unravel a tangle of cables. Why is it that sockets are never in a convenient place
in the wall? As for updating equipment, why should I blithely assume that it will speak
to anything more than a year younger than itself? Talk about the older brother at school
ignoring his younger sibling in the playground.
It's another example of the way we get weighed down by something that feels more
powerful than we do, that constricts our freedom. St Paul wrote of this as 'the principalities
and powers', the structures, the realities that are impersonal - though we experience
them as malevolent and personal, as rebellious against the power of freedom and love.
As a result human beings feel under siege.
That's a metaphor that underlies the word 'obsession'. We become obsessed, sometimes
to the extent that an 'it' begins to take over our lives.
What is to be done? Well, we can try 'techniques', any one of which may, at one time
or another, be of help. One is to divide the big problem into smaller ones: each of these
becomes more manageable. And if temperamentally we find it easier to look for woods
rather than trees, we may have to swallow our pride and ask a friend who is superb at
identifying the various species of tree. And usually there is something, however minute,
that can be done.
Then it's worth reminding ourselves that people are more important than machines. My
recent technological woes were put in their place when the brother of a friend of mine
phoned to say that he had had four emergency operations in hospital and had only just
survived. That put the computer into perspective.
Something else: I asked, Why am I finding this lT trouble so oppressive? Holding the
question in mind one day, without trying to answer it, I realised - somewhat ruefully
- that it was a challenge to let go of control. That helped - even if the answer wasn't one
that I relished.
And that led to something even more helpful. I started to laugh at myself - which in turn
led me to gratitude, thankfulness that so many processes in my life do turn out well.
And so I once more learned the difference between what seems urgent and pressing on
the one hand and what is,important and significant on the other.
Afew days later lbacked my car into a pillar atthe localgarage. lwasfurious with myself
and felt such an idiot. l'd bought it second-hand from the same garage only a few
weeks previously, and everybody heard the bang. lt took me a day or two, but with all
the training in coping with the previous couple of months, I recovered most of my balance,
and said, with StTeresa of Avila, 'This too will pass'.
Divide the big problem into smaller ones... people are more important than machines...
there's a message for me in here somewhere... laughter... gratitude: little by little I regained
the area of freedom that I had lost. I breathed freely again. l'd come through a
narrow gate, stretched into a wider place. lt had something to do with prayer, and it was
a parable, a sample of that reality described as 'liberation' or 'healing' or 'salvation', the
old Hebrew word being translated by any of those three: with one of them we may be
able to identify. O
movement
I once more learned
the difference
between what
seenrs ulElent and
pressing, and what
l's important and
sidnificant
Want to ask Jim a
question, or comment
on the column? Go to
www.movement.
org.uUforum
lim Cotter runs Cairns Publications,
an independent Christian imprint
publishing collections of poems,
Wayers and reflections. He has also
set up Small Pilgrim Places, a small
but growing network across the
lJK.They seek to turn small chapels
and churches, as well as crypts and
chapels in larger churches, into
'small pilgrim places' - spaces for
retreat, reflection and pilgrimage,
held together by common values.
They will be places for prayer,
quiet and conversation, providing
a welcome for searchers, seekers
and those rejected or marginalised
by the churches. You can join the
network and receive updates on
their activities at the website:
www. cotte rc ai r n s. co. u k
2L

I'
.t'$'..
worldview
news from SCMs
around the world
t"t
to-
{ wscF ?
b Eurepo gt
,4
t t a-ar.rc
The Worlcl
Student Christian
Federation
links together
stLtdent Christian
movements all
over the world.
The UK SCM has
funding available
for ntentbers to
attencl WSCf
events and
conierences - see
\rywl /.tnovement.
org.uk/wscf
I was a strangler,..
A report from WSCF-Europe's solidarity conference on
homelessness and poverty housing
I had never been to Eastern Europe before, so I
jumped at the chance to attend a WSCF-Europe
conference in Romania. t arrived in Bucharest on 3
May, a place where I always imagined the CIA and
KGB meeting in the Cold War era. When I arrived
there was no such action, but a lot of work going
on all over to improve the infrastructure. There is a
ctock in the city centre counting down to the date
of Romania joining the EU.
The same night I caught a train to Cluj, and arrived
at the conference venue in the early morning. I was
amazed and refreshed by the serenity of the venue,
on a lake with hills and valleys in the distance. The
conference began with ice-breaking and orientation
games, which started conversations that went
on for six days. Every day started with morning worship,
varying in style and approach from Protestant
to Orthodox. A true ecumenical diversity!
There were talks and workshops by people from a
diverse range of cultures and backgrounds including
Belarus, Bulgaria, Romania, Poland, Norway, Sweden,
Finland and myself representing Bangladesh.
The beauty of WSCFI We heard from Habitat for
Humanity lnternational, an ecumenical organisation
working worldwide to alleviate poverty housing.
Father lonut Tutea from a Romanian
Organisation called ARCA
(Ark) talked about refugees
in Romania and in Europe in
general, and about Romania's
underprivileged communil.ies
of Roma or gypsies.
We heard from Stephanie
Roth, a Swiss activist, about
Rosia Montana, an area of
the Apuseni Mountains in
Transylvania where a Canadian
company plans to build
an enormous open-cast gold
mine. Stephanie, with the support
of a Romanian NCO, is
fighting to preserve the unique
cultural and environmental heritage
of the area
and to stop the
project, which is
supported by the
Romanian government
itself.
Other talks covered
the history
of the ecumenical movement, and stories from the
World Council of Churches General Assembly which
was held in Porto Allegre, Brazil earlier this year.
The most interesting of all the talks for me was by an
Orthodox priest who contended that the very high
abortion rate in the Romania was impoverishing
the country, and the same all over Europe! He also
spoke about how the Orthodox church is working to
promote having babies, as well as seeking solutions
for the shelter of the large number of orphans created
by past Romanian social policies. He seems to have
been very intrigued by a back issue of movement
with the theme 'women in the church'!
Anyway, it was not just all talk! There was delicious
Romanian food which is spicy but not hot - they
haven't heard of chilli!There was an excursion to a
salt mine, a visit to a Magyar village, walks around
the old quarter of the town, a film night, and drinking
beer with friends from 10 different countries
in an authentic Romanian pub! There was also a
cultural night where we learned Russian dance, listened
to Polish poetry, participated in a Hungarian
quiz, and sang Norwegian and Bengali songs.
Also we went to work with Habitat for Humanity.
We visited the houses that they have built for lowincome
families in previous years. Some of us dug a
hole for water storage, and the rest of us assembled
wooden frames which will be the walls and floor of
a future house. We worked hard, sweating under the
open sky. There was a barbecue after the work to
share with members of low-income families.
Everythingcomestoan end, butsix days of conference
seemed to have passed too quickly. The conference
provided in-depth knowledge on homelessness in
Europe and other parts of the world ranging from
refugees to the poor, oppressed and dispossessed by
greedy capitalist structures. Working with Habitat or
expressing solidarity with the people of Rosia Montana
are just two instances of how we could join the
bigger fight agai nst homelessness.
ln Romania we were challenged to recognise that we
are all responsible for fighting to alleviate homelessness,
as we read in Matthew 25:35:'For I was hungry
and you gave me something to eat, I was thirsty and
you gave me something to drink, I was a stranger and
you invited me in.' ln the end I stayed for only six
days in Romania, but the extraordinary hospitality
and friendship that I received from Romanian people
and WSCF friends will stay with me for ever! O
John Probhudan was SCM's Office Administrator until
August.
movement

wood ingham's tales
from the world of
the strange and the
christian student
atlantis
and me
the usefessness of bein$ earnest
l'm going to lay it on the table right from the beginning.
Honesty is not the best policy.
Yeah, they tell you that it is. lt's something they tell
you when you're a kid. Every didactic kids'TV show,
every picture book, every PSE lesson you ever did
in school, they were all like, be honest, kids! You'll
never go wrong if you tell the truth!
It's not true, of course. Being honest loses you jobs.
Trust me on this. lf you think honesty is a valuable
thing to cultivate, don't ever be a teacher: imagine
writing over and over, 'X is unafraid to express
his opinions in a direct manner,'when you actually
want to write 'X is a mouthy little git who I want to
throttle'. Don't work in sales or marketing. Or, for
that matter, in customer service.
This can't be the case in churches, right? I mean,
surely not in a community of faith built on the principles
founded by the very first followers of Christ?
You'd have thought that they'd have honesty as one
of their principles, right?
Don't you believe it. Churches are worse than anyone
else at this. You might remember my story from
last time about the church that did the love-bombing.
You know: they're incredibly nice, and then
you step out of line, and itt the big freeze. And
so you shut up about the problems you have, and
the questions you're asking yourself and the doubts
you're having, because you're scared to be frozen
out. And then there's the other ways churches can
make you want to be dishonest.
Here's this month's story, then. I am going to call
the protagonist of this one 'Ernest', mainly so you
know that it's a pseudonym. This happened about
eight years ago now. Ernest had got a place doing
a postgraduate research degree, and they'd sorted
him out with partial funding, but he wasn't going to
be able to get by, so he needed a job.
Ernest was a member of a church that he'd been with
ever since he was a fresher. The place had actually
seen a couple of ministers come and go since he'd arrived,
about fdur years before, and the minister at the
time was this guy who'd had a few books published
and did preaching at Spring Harvest and was a sort
of second-tier bigshot on the evangelical circuit. Not
quite a big cheese, but enough that if you were on
the evangelical scene, you might have heard of him.
Anyways, since he'd arrived, several people had left
the church, but dozens more had started coming.
So the church needed a paid administrator. They
were going to pay minimum wage for it, and so they
asked for anyone who'd do it part-time. Ernest came
on board. He got interviewed. ln
the interview, they asked him why
he wanted to do it. He was straight up
he needed the cash.
ln the end, it turned out that he was the only even
remotely suitable candidate. But they weren't going
to hire him. The minister told him that they needed
someone, so they were going to hire him anyway,
on a temporary basis, on half minimum wage. Their
reason was this: he hadn't said that he was 'led', or
'called', to do the job. ln the end, because he didn't
say that Cod had told him to do it, they made him do
the job for half wage, and no respect. And he was so
desperate for even a small bit of cash, he did it. He
told himself that this was his church. They wouldn't
screw him over. He told himself that he'd do it for
them for free. And he was desperate for money.
Four months later, he told them he was doing the job.
He asked for the full wage. The minister asked him if
he was 'called' to it. No, said Ernest. He needed the
money and deserved a proper rate of pay. The minister
said no, he couldn't do that, and then gave Ernest a
hug to show him that there were no hard feelings.
The minister pulled other stunts, too. Ernest was
asked to put together a church website, which he
did. The minister wanted pictures of the leaders and
deacons of the church on the website. He dutifully
put them there. A few days later, the minister gave
Ernest a disc with copies of the photos from the
website, only with wrinkles Photoshopped out, and
teeth straightened and stuff. Ernest refused outright to
do it. lt was only the fact that the minister didn't have
the password to upload the files and didn't know
HTML that meant Ernest won that one. Or there was
the acetates. Every week, the minister would put the
points of his sermons - invariably the kind of 4Ominute
long sermon which could have saved you 35
minutes if he'd just read the Bible passage through
again - on OHP acetates. Three alliterative points.
One week, the minister said that he wanted Ernest to
organise the acetates into Bible book order, so that
he could re-use them. Only he hadn't mentioned the
actual Bible passages they were about on any of the
acetates. Ernest refused to do that one, too.
After nine months, Ernest quit. A few months later,
the minister left and took the dozens of new people
who'd come to see him on Sundays with him.
Ernest was a little wiser for the experience. Not a
lot wiser, but a little wiser, and a lot more cynical.
He began to understand: honesty doesn't get you
anywhere. Dishonesty sometimes gets you running
churches. O
because
he didn't
say that
God had
told him
to do
it, they
made
him do
the job
for half
wagle,
and no
respect
Got a
comment on
the column?
Talk to Wood
at www.
movement.
org.uU
forum
Wood is a
freelance
writer, living in
Swansea.
movement 23

co-operatin$ for a
better world
Co-operative models for running businesses are on the rise. We look at their.
history and the ways Ghristians have been involved in developing the movement.
models of
democratic
co-operative
ownership
offer a
practical
outworking
of Ghristian
valuesn
applied to
meeting the
needs of
communities
The shop opened
by Rochdale
Society of
Equitable Pioneers
in 1844
What do wholefood shops in Cambridge and
Northampton, some of lreland's largest financial
services providers, and a manufacturer of household
appliances in the Basque country of Spain
have in common?
The answer is that they are all businesses using
models of democratic co-operative ownership to
offer a practical outworking of their founders' Christian
values, applied to running enterprises that meet
the needs of people in their communities.
ln many ways, the co-operative principle - that by
choosing to work together with others, more can
be achieved than by working alone - provides the
very foundations of human society. However, the
'co-operative movement' as such began in the late
1700s, when workers in dockyards and port towns
set up their own mills and bakeries, owned collectively
and run along democratic lines, as a way to
challenge the power of local traders to exploit them
through the control of prices and quality.
There was a rapid growth of co-operative enterprise
up to the 1830s, including equitable labour exchanges,
land settlements and colonies, and stores
whose profits were saved in order to purchase land
for the members to live on. However, when there
was a series of failed harvests, most of these experiments
had already been dissolved, either because
the members wanted to realise their share of the collective
assets, or as a result of factional infighting,
fraud and disagreements amongst the members.
It was a brave move then, for the 2B men who founded
the Rochdale Society of Equitable Pioneers to
what is a co-operative?
A co-operative is 'an autonomous association
of individuals, united voluntarily to meet their
common economic, social and cultural needs
through a jointly owned and democratically
controlled enterprise' (lnternational Co-operative
Alliance, 1995).
Co-operatives come in various forms, including:
workers'co-operatives where the members
are the employees; consumers' co-operatives
where the members are customers; housing cooperatives
whose members are their tenants;
and marketing co-operatives whose members
are individuals or businesses working together
to market a product or service.
Principles
Open
membership
Democratic
control
Member
economic
participation
Autonomy and
independence
Education,
training and
information
Co-operation
amongst cooperatives
Concern for
community
Ethical values Co-operative
values
Honesty Self-help
Openness Self-
Social
responsibility
responsibility Democracy
Caring for Equality
others
Equity
Solidarity
Crtntsrraiv .Socl,tr-tsr
r rFrrn4n,.!*r!r.rxr
.; .-,,:-.'--*
^: i_:. :.-.:; j-:_: i. :_--:.: -.
save their contributions of usually a penny
a week for over a year before opening a meagre shop
in Toad Lane in 1844. What set their model of trading
apart from most of what had gone before, and the
reason it was copied in thousands of places around
the world, was their set of principles. These included
the distribution of surplus, political and religious
neutrality (to avoid in-fighting), cash trading (i.e. no
credit), and the promotion of education.
Partof the success of 'Rochdale model'co-operatives
was due to the influence of the Christian Socialists,
24 movement

who were inspired by self-governing workshops in
France and tried to promote that model of workers'
co-operative in Britain during the 1850s. lt was a
Christian Socialist barrister who drafted the Industrial
and Provident Societies Acts, which gave the
movement legal status and the members limited liability.
By concentrating on people's common needs
and aspirations, a movement was built which encompassed
radical secularists, members of a range
of dissenting and non-conformist sects, and the
largely Anglican Christian Socialists.
Using another co-operative model, credit unions
are lreland's largest financial services providers (in
the North and the South). As savings and loans cooperatives,
they provide services to members who
share a common bond - a particular employer, living
or working in a particular geographical area, or
belonging to a particular organisation. While most
are run on a non-partisan basis, they have often
been promoted by Roman Catholic priests.
Perhaps the most dramatic example of the power of
credit unions can be seen in the Basque country of
Spain. Here, after the Basques found themselves on
the losing side of the Spanish Civil War, a Catholic
priest founded a credit union. lt provided the basis
of capital formation for what is now a network of
manufacturing, retail, support and service co-operatives
and a university (the Mondragon Co-operative
Corporation) which has annual sales of over $7billion
and employs more than 40,000 workers. One
of these businesses - Fagor - is a major manufacturer
of domestic appliances.
Back in the UK, by the 1970s the hundreds of traditional
consumer co-operative societies were
struggling to keep up with the changing times.
However, a new generation of worker and housing
co-operatives were being founded, as a result
both of the radical thinking of the 'new left' and the
various counter-cultural movements of the time.
Once again, one of the concerns was purity and
provenance of basic foodstuffs, and by the early
1980s hundreds of worker co-operatives across the
country were involved in retailing and wholesaling
wholefoods. While few of these worker-owned retail
co-ops still exist, the wholesalers are thriving,
and last year the largest - Suma Wholefoods - was
the largest and most profitable worker co-operative
member of Co-operatives UK (the national representative
and promotional body for the movement).
Two worker-controlled retail wholefood co-ops that
are thriving ate Daily Bread in Northampton and
Cambridge. These were founded during the 1980s
by groups of Christians who wanted to create a
workplace that embodied their values and provided
a supportive and inclusive environment in which
people with learning disabilities, and others disadvantaged
in conventional employment, could work
as equal partners. Their model has been so successful
that Social Firms UK (which represents and
promotes businesses that exist to employ disabled
people) is now offering it as a 'social franchise' for
replication in other places.
what you can do
Find out more
See our website at www.movement.org.uk/movement for a list of
further reading and useful web links to accompany this article.
Vote with your purse!
Co-op retail outlets, the Bank and Smile are well-known (see www.
cooponline.coop), but have you thought about all the other kinds
of co-operative enterprise that might be hiding in your neighbourhood?
Put your postcode into the www.uk.coop search engine and
see what you can find!
Set up a co-op on campus
Students all over the world are running co-ops - fairtrade and
wholefood stalls and shops, bulk buying clubs, bike repairs, caf6s,
housing co-ops, etc. See Youth Re-inventing Co-operatives, or look
at the BCICS Youthzone, Young Co-operatives and NASCO websites
(details in the online resource list).
Make your voice heard!
lf you shop at the 'Co-op', ask about becoming a member and have
your say in the running of the business. (Co-op shops in the UK are
run by about 40 different societies covering various geographical
areas, but they all share the same values and a common distribution
network.)
Do you want an 'ethical'career?
The Co-operative Croup has a graduate recruitment scheme (www.
altogetherdifferent.com), but what about starting your own co-operative
business? Business planning exercises for co-ops can be
found at www.case4us.com and Co-operatives UK can provide legal
advice and put you in touch with local advisers.
Do you have a research idea?
Contact the UK Society for Co-operative Studies, which brings together
academics and practitioners - www.co-opstudies.org
Readers with a knowledge of SCM history - and in
particular the time when staff lived in a large communal
house in Bristol and the movement owned
houses around the country where members could
live - may be interested to know that Northampton
is also the home of a number of communal housing
co-operatives based on Christian principles.
I believe that we are witnessing a renaissance in the
scope and fortunes of the co-operative movement in
Britain. Arguably this began with the rediscovery by
the Co-operative Bank in the early 1990s that ownership
matters, and that co-operative organisations
have a mandate from their customers and members
to 'do different'. It has continued in the consumer
sector with the championing of fairtrade products
(co-ops have 25"h market share of fairtrade sales,
but only 5'/. of the food market as a whole). With
the coming together of all forms of co-operative
through Co-operatives UK from 2001 onwards, a
clear vision has been established of an expanding
scope for co-operative activities into areas such as
renewable energy, childcare and student housing.
During 2005-06, Co-operatives UK estimates that
total trade for all kinds of co-operative in the UK
amounted to around f30billion. O
Richard Bickle
is currently
completing an
MSc course at
Birmingham
University. He is
also secretary of
the UK Society
for Co-operative
Studies and
a Director of
Co-operatives
UK. Please
contact him at
richardbickle@
cooptel.net
for further
information.
movement 25

doctrine for
dummies
heII (or hades, or glehenna...)
not sure what you
believe? we look at
the background to
aspects of christian
thoughtn doctrine
and belief
Does the Bible teach that'unbelievers'will go to
Hell?
No. There are many pictures of the afterlife in the
Bible butthere is not one clear teaching about Hell.
The most common biblical depiction of the immediate
afterlife is one of 'sleeping'. Hades (Creek)
and Sheo/ (Hebrew) are both translated as 'Hell'
and mean 'the unseen' or the kingdom of the dead,
including 'good' and 'evil' people. (See for example
Cenesis 37:35 and Numbers 16:30.)
But doesn't fesus refer to Hell a great deal?
Jesus, somewhat surprisingly, indeed refers to'weeping
and gnashing of teeth' relatively often. However,
the disciples and the Pharisees are the main audience
for such talk, and what is translated 'Hell' from
Jesus' lips is always Cehenna, the physical garbage
dump in Jerusalem, which burned day and night.
Cehenna was 'unclean' and hence an abomination
to the Jews. To say someone was going to Gehenna
was to shame them and imply that their life did not
meet the laws of Cod. lt is significant then that Matthew's
Cospel (written for a Jewish audience) uses
such imagery. ln Mark and Luke, Hell is mentioned
once or twice; and in John, not at all.
there are many pictures of the
afterlife in the bible but there is
not one clear teachin$ about hell
Rebecca
Worthley is
a part-time
student doing
an LTh in
theology and
also works parttime
as Social
Responsibility
Officer for the
Diocese of
Exeter.
Does our notion of Hell not come from fesus at
all, then?
Well, Jesus' parable of the Rich Man and Lazarus
(Luke 26) was used extensively to shape early
Christian understandings of Heaven and Hell.
In the parable Lazarus, a poor beggar, and a rich
man both die, and Lazarus is carried away into the
bosom of Abraham whereas the rich man suffers in
Hades. The rich man is often characterised as evil
and Lazarus as worthy, but Jesus attributes no such
qualities to either character. One convincing interpretation
is that the parable was actually intended
as a warning that the Centiles (represented by poor
Lazarus, associated with dogs) would come into
the faith of Abraham from which the spiritually rich
Jewish priests had alienated themselves.
Similarly, the parable of the sheep and goats (Matthew
25) is often used to argue for a condemnation
of the wicked to eternal torments in Hell. However,
the main point of this parable seems to be the fact
that those who thought they were following Cod
actually weren't.
So Jesus' teaching actually seems to be a warning
aimed at those who are assured of their spiritual
perfection, not at'unbelievers.' None of it seems to
point to an afterlife at all.
the concept of hell has
perversely $ripped our
collective imagination
So where do we get our ideas about Hell from?
There are a few minor references in the non-Pauline
epistles and then of course there's the pictorial Revelation,
where, and this is often overlooked, Death,
Hades and Satan are destroyed in the lake of fire
0 ames 3 :6; 2 Peter 2:4; Revel atio n 20 :7 -1 5 ). The i dea
that we are met by either Jesus or something rather
nasty once we die is an image that comes almost unchanged
from Babylonian religion, where departed
souls were met by either an angel or a demon. The
'popular' doctrine of Hell has developed throughout
history in a way that allowed the manipulation of the
masses. Judging by the number of graphic portrayals
of Hell in art and literature, the concept of Hell has
perversely gripped our collective imagination.
What doctrines of Hell are currently held?
One view insists that God had to create Hell so that
we can choose to reject God. Proponents of this
theory include CS Lewis, who saw Hell as a choice
where the damned may experience a kind of illusory
happiness, which is ultimately bleak. The problem
with this, however, is that they never discover the
truth, and successfully defeat Cod's love and justice.
Abandoning a doctrine of Hell, on the other hand,
has considerable implications for Cod's justice.
Most would agree that judgment on some level is
fair and necessary, yet Cod's judgement is always
with a view to amendment. Eternal punishment
then makes no sense because it is truly pointless.
Other doctrines believe in judgement and punishment
which eventually lead to a final stage of
universal reconciliation, because Cod must be 'all
in all': if Hell persists it is a victory for sin and the
devil. Certainly the threat of Hell, used throughout
history, has been a victory for something particularly
Hellish. O
26 movement

writing about culture (popular
and otherwise), and reviews of
books, GDs, films and websites
media
a new book sutgests
some creative new
approaches to holy
communion
beanfeast?
Have you ever thought about where the practice and theology of Holy Communion
comes from? Have you ever been frustrated, puzzled or upset at the way churches
celebrate this communal meal?
ln Other Contmunions of lesus, Henson takes the reacler on a tour of the various nreals
that .lesus shared with people, fronr the wedding feast at Cana, through the feecling of
the 5,000 on the hill, to the meal at Emmaus followirrg his resurrection. He suggests
three sinrple criteria for spotting the celebration of Holy Communion: the presence of
Jesus, shared food and drink, ancl the spiritual symbolism of the elements. From this
he concludes that the Last Supper is only one of many potential ltatterns for the sacrecl
meal at the heart of our faith community.
The inrplication of this conclusion is explored widely throughout the book. The range of
ideas is at times overwhelnring but this stops the book from being repetitive as it moves
from story to story. ls it raclical? This deperrds on your view of Holy Conrmunion. The overwlrelrning
message of the book is that the spiritual meal we share shoulcl lte inclusive, open
and jubilant, to put it in Henson's words'a joyful celebration' not a'solenrn menrorial', or
even more colourfLrlly 'a victory beanfeast' rather than a 'gathering around the cenotaph'.
While reading this book I was reminded of an SCM conference a couple of years ago
and the main speaker lnderjit Bhogal's thoughts on Holy Conrnrunion.ln ATable For
A// he says that: 'My vision of Church and community pictures Cod's table and banquet
which has room for all people, of all nations, of all ages. God's respect, Cod's embrace
and Cod's life includes everyone. Hunran beings create the strategies which give pride
of place to a chosen few at theTable and place the rest underneath the table to eat the
scraps that fall off, or are thrown at them. ln Jesus, God calls us to end divisive strategies
so that all may sit and eat together at the Table for all.'
Henson offers us a similar prophetic picture. As well as delving into the theological
and lristorical background of Holy Communion, Henson outlines his vision for Cod's
Feast and offers practical suggestions. Vegetarians may have problems with the proposal
that fish be introduced into communion, but that's the joy of this book, it surprises and
challenges at every turn. lt is sensitive, offering suggestiorrs not prescriptions, and takes
a creative look at different ways of celebrating communion. As a vegetarian myself I
wouldn't say no to the iclea of offering wlrite chocolate in the shape of little fishes!
Henson's work on the Cood as New version of the scriptures gives an interesting idiosyncratic
flavour to his writing. The Bible passages are written in modern larrguage translation
and create a playful tone throughout the whole book. Depending on your sense of humour
you may or may not be amused that Peter is renamed as 'Rocky', Mary Magdalene becomes
'Maggie', Jolrn the Baptist is'John the Dipper' and, best of all, Zaccheus is 'Keith'.
The strength of this book is in its breadth and its potential for creative use. lt would fornr
an excellent basis for a series of stuclies for small groups. Each chapter coulcl be used
to plan a Bible study as the material gives a fresh perspective on familiar stories. An appendix
of liturgies is also included, each one based on a meal thatJesus shared. ln one,
reminiscent of the feecling of the 5,000, a child brings forth bread and fish and the rest of
the congregation start sharing the cakes and biscuits they have beerr hidirrg. The liturgies
could easily be used straight from the page, or adapted and expanded.
Other Comntunions of lesus presents us with a vision of God's Feast that stretches
beyond the often narrow and exclusive ritual of Holy Communion. lf you like your
theology quirky ancl accessible, and rooted in the stories of everyday life, then this is a
book to read. o
't-f
ffi
aJ t1-- f .l Arr.fd tl,
other communions
ofjesus
John Henson, O Books, f11.99
this book is
sensitive, offerin$
suggestions not
prescriptionsn and
takes a creative
look at different
ways of celebrating
communion
Rosie Venner is a n'tentl':,er oi
SCM's Ceneral Council. She ls a
grad uate of B i r nt i ngh arn U n iversity
and currently works in the Social
Responsibility clepartntent of the
Diocese of Lichfielc!.
B
movement 27

what's the
point?
the key figure in nonrealist
theologr offers some answers to
the great questions of life
tf"',tffJ,l,r"
a
J
NJ,rd
^, wa*-4ry t lfrt-*]a-
.J
the lreat questions
of life
Don Cupitt, Polebridge Press
cupitt treats
the church
in a similar
manner to
that of richard
dawkins; as a
fading minority
composed
entirely of
closed-minded
conservatives
I volunteered to review this book in the hope that it would give me a better understanding
of Don Cupitt's position. He is best known as the founder of the Sea of Faith
movement, a group which views religious faith as a human creation, but a creation
which ought to be maintained because it helps people to comprehend and adapt to
life. I had not read any of Cupitt's books before, but having heard him both applauded
and vilified on many occasions, and having wondered about his thought, decided it
might be interesting to try one.
The CreatQuestions of Life is a short book, only 106 pages long, which initially caused
me to doubt that it would live up to its title or the claim on its reverse cover -'Cupitt collects
and classifies allthe great questions... and interprets and answers them'. However,
upon beginning to read I was glad to discover that in this case, brevity did not mean lack
of depth. Starting with the kinds of questions many people ask, from inquisitive children
to middle-aged men in the pub to students sitting up late at night ('What's the point?',
'ls there a Cod?', 'ls this it?'), Cupitt builds up a comprehensive overview of his thought
and its grounding in post-Enlightenment philosophy, all the while keeping it accessible
and including some reference to contemporary culture. The Simpsons sit comfortably
beside Hegel and Heidegger.
However, Cupitt is very much concerned with his own viewpoint, which is why the
book is so short. ln his opinion, the world is outsideless - there is no 'deeper' or 'transcendent'reality.
Life is just as it is, and therefore the ultimate questions are either
pointless, since they assume life has a purpose, or obvious, since they ask about things
which Cupitt claims we know already. (ls death the end? Are we dreaming?)They certainly
do not require the endless speculation they usually provoke.
It would be unreasonable to expect that Cupitt should have tackled every alternative
point of view, for of course there would be thousands, but it would be better had he at
least acknowledged that his standpoint is neither as widely accepted nor as patent as he
claims. He repeatedly presents opinion as fact, sometimes so ludicrously that I laughed
out loud. He treats the church in a similar manner to that of Richard Dawkins; as a fading
minority composed entirely of closed-minded conservatives who ignore the rest of
the world, worship a God who is the personification of their own values, and found their
lives on a slavishly literal interpretation of scripture and doctrine in order to gain power.
There is no recognition of the many Christians in both church and academy who claim
to have reconciled modern science, rationalism and biblical scholarship with their faith
in an objectively real Cod - instead, the reader has to put up with declarations like, 'You
can maintain that the Bible is or in some sense contains the Word of Cod ... but only if
you are as completely cut off from any serious study of it as an Evangelical is'!
Most frustratingly for me, Cupitt does not, I felt, adequately address the question which
formed in my mind at the moment I first heard about his ideas - 'What is the point, if
there is no point?' ll as he says, the only reality is that'in the short run eternal happiness
is (briefly)attainable in the present moment, and in the long run we are all dead', why
bother living, let alone bothering with religion? How can 'beliefless' religion, which
Cupitt defines as 'faith and love and commitment to life', help us to deal with the transience
of the human condition when it originates purely in the human mind? What do we
do in the really difficult times when our immediate circumstances, 'life as it is', don't
offer anything to which we can commit? Do we have obligations to anyone else, or can
we just wallow in hedonism?
l'd recommend this book as a basic introduction to Cupitt's thought and its origins.
Those who already have an idea of what he stands for, disagree somewhat and want to
come back at him with their own 'great questions', will, however, be disappointed. O
See page t 3 for an introduction to the Sea of Faith network and the tradition of nonrealist theology.
H
Susannah Rudge is an individual
member of SCM.
28 movement

the latest series
of the a0prentice
contains some
lessons about the
goals of business
bosses and
business
Back when I edited movement, my day job was with a property development firm in
Central London, putting together bids on privately-financed public works projects. I
knew nothing about property, but I was hard-working and smart enough to pass.
While he was a self-made man with a grammar school upbringing, my boss, Trevor, did
not resemble Sir Alan Sugar in any other way. Trevor looked like Ronnie Corbett and he
did whatever he could to distance himself from his roots, including working with the
Prince of Wales on one of his pet architectural projects. Nonetheless, watching The Apprentice
reminds me of the time I worked for him.
Let me say first that I loved the first season of the BBC version of The Apprentice.l watch the
American version with DonaldTrumpfairly regularly (it'stheonly realityTV lwatch), but I
was so much more impressed with the achievement of its British counterpart. The tasks are
real business tasks and not giant opportunities for product placemen! the candidates aren't
airbrushed beautiful people but people you can imagine going out for a pint with; and while,
like all US realityTV, the American Apprentice excises any trace of the camera, the British
version seems more documentary-like, with mic packs and booms and reflections of the
camera operator in the mirrors and an omniscient narrator guiding us through everything.
And, let's face it, Sir Alan Sugar could take Donald Trump with one hand behind his
bleedin'back.
Alas, my honeymoon with Sir Alan is over with this latest series. The first sign of trouble
was when he fired Karen as opposed to the seemingly more unstable (and, in the case of
the task at hand, liable) Jo, for no better reason than her being a lawyer. But the real moment
came when he told Syed that he held him '100"/" responsible' for a fiasco which
led to them making a loss on their foodstall task ... and then fired Alexa.
The maths of it left me bewildered. lf someone is '100o/o responsible' then why fire someone
else? But then a friend of mine explained it to me. 'Sir Alan finds Syed entertaining,'
he told me. 'He'll keep him around until the interviews or just before then, no matter how
poorly he does on the task.' And my friend, who said that with no foreknowledge of how
things would turn out, was proved to be absolutely right. And yet I didn't have to see how
things played out to know that. Watching the first series of The Apprentice, the most mystifying
firing of all (for me) was when SirAlan canned Miriam in favour of Paul. Miriam was
exemplary in everything she did. Paul was a just shirty arse that amused Sir Alan.
And thatt when I realized the truth aboutThe Apprentice.lt's the same truth I discovered
when I worked forTrevor all those years ago. The goal of business is not to be profitable
or exemplary in one's work. By that logic, Ruth should have been named Sir Alan's apprentice
this year-she handily won the final task and over 12 episodes demonstrated
way more leadership and business acumen than Michele. No, it's way more random and
arbitrary than that. The goal of business is to please the one in charge.
When I worked in London, the ultimate goal of my work was to please Trevor. And yes,
you did that by making deals that made money (while not spending any of his money to
do it), but a lot of it was random and arbitrary. For example, my immediate supervisor
went through hell with Trevor (Trevor eventually fired him after I left) even though he
actually did great work and gave more thorough attention to due diligence than anyone
I know even today. But another senior manager had a worrying drinking problem,
closed no deals, and seriously botched the firm's rebranding process, and that person is
probably sti Il there today because they knew how to f latter Trevor's ego.
And that's what Ihe Apprentice on both sides of the Atlantic comes down to: it's not
about the tasks, it's about the ego of the boss and their funny little quirks. Get on the
good side of that and there's no trouble, but woe betide you if you don't. I don't know
if l'll watch series three based on my experience watching this season (even the documentary
style was revealed to be fake: Michelle and Ruth learned who was hired at a
lunch with Sir Alan and the on-camera hiring was purely for show). But if I do, l'll do it
fully aware of who the star of this particular programme is. O
the apprentice
series two
BBC
sir alan sullar
could take
donald trump
with one hand
behind his
bleedin'back
Craeme Burk was the editor of
movement in 1997-98. He now
lives in Canada, where he works
as communications coordinator for
a youth organisation and watches
loads of Btitish television sent to
him from across the pond.
B
movement 29

hearin$ new
volGes
a collection of essays
offers the opportunity
to hear voices that are
normally ignored
s
Ulrl
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OTHER WORLDS
klrttJ t'r
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I '0
t, .l
I
other voices, other
worlds: the SIobaI
church speaks out
on homosexuatff
Edited by Terry Brown, Darton,
Longman & Todd, 814.99
the voices
offered here
break down the
polarity of the
liberal north
atBinst the
conservative
south
Claire Chalnters is a student at
Oxford University.
Terry Brown opens his introduction with the caveat that it's'difficult to say what new
enlightenment another book will bring' in the continuing controversy on homosexuality
within the Anglican church. Nevertheless, the essays he has edited make for interesting
and often startling reading, not least for those unfamiliar with the voices of the global
church, usually muffled in mainstream coverage of the issue. All of the essays are accessible,
providing you with the information needed to understand the wider theological,
cultural and personal points they make as you read. Each of the writers offers a distinctive
viewpoint and they write from across the global South, Uganda, Cuba, lndia,
Brazil, Japan and New Zealand being among the territories represented.
The viewpoints that they offer seem an important intervention in the deep divisions
within the Anglican Communion which have been caused by differing attitudes towards
homosexuality within its broad church of theological opinion. The voices offered here
break down the polarity of the liberal North against the conservative South which has
come to characterise the schism. Although the second Anglican Encounter in the South
declared that Cod willed human sexuality be'expressed only within the life-long union
of a man and a woman in (holy) matrimony', the voices from the South which speak
out in this volume call for the inclusion of different expressions of sexuality within the
Christian community.
lndeed, as you read through the essays, it becomes increasingly clear that the 'other
voice'allowed to speak within this collection is not only that of the global South, but
that of the gay or lesbian Christian active in the life of their church. ln a nunrber of essays,
authors pause to offer their own personal experience of finding their place in the
ministry of the church as gay or lesbian believers. Thus, throughout the volume, readers
are reminded that, as one contributor points out, 'gays are active members of society ...
involved in their communities and churches', even though they may have been forced
to make a public secret of their sexuality.
As this volume ranges across a number of different societies, it gathers together nraterial
of interest to the general reader as well as the Christian reader. Read together or dipped
into, these essays offer snapshots of the global position and struggles of the gay and lesbian
community. A continuous thread between them is the influence of the colonial past.
lndeed, the reader is quickly reminded that the encounter of North and South through
colonialism continues to shape national and cultural psyches across the globe, making
visible the wider social, cultural and political forces which are at work in the debate.
The theology of the issue is also subject to much consideration. A number of different
understandings of biblical interpretation coalesce in the affirmation that its teaching
cannot be understood properly if we read only fragments or without context. Further,
authors offer up new readings which affirm inclusivity and understanding. One contributor,
who is herself the head of an Anglican theological college, argues forthe need
to move away from a theological entrenching of positions. lnstead, Christians should
develop a standpoint based on'relationality', building between people and identities.
Only in building'bridges of loyalty across ethnic, gender, sexual and other differences'
can we make sure we 'care enough about people who are different from ourselves to
stop us from using those differences to dest'oy one another.'
ln this voice we find a concept of healing, reconciliation and communion which is
very different from that the Windsor Report of 2004, the Anglican church's most recent
consideration of how to heal the division within itself. The report regretted the actions
taken by the Episcopal Church (USA) in consecrating a gay bishop, and by the diocese
of New Westminster in approving the blessing of same-sex unions, recognising those
parts of the Anglican Communion not yet ready to accept such moves and continuing
to deny the homosexual community as an integral part of the life of the faith. Thus,
as gay and lesbian Christians continue to be held on the margins of the church as the
other, Brown's volume offers a timely opportunity for the global church to speak out on
homosexuality. O
30 movement

Da Vinci consPiracY?
Well, this summer I eventuallY
gave in and waded through Dan
"Brown's turg,id nonsense-fest lhe
DaVinci Code.lt was either that
or try to get worked uP about the
World Cup, and red and white
just aren't mY colours.
I love the strange determination
which some Christians
have to provide free marketing
for things they disapprove of. lt's
hard to see how the film - which
apparently manages to remove
the few elements of plot and
excitement that keep the book
moving - could have succeeded
without the free publicity of being
condemned by the church.
My favourite response was a
scratchcard handed out in cinemas
showing the film, which lists a
number of the claims made
by Dan Brown, asks you
to say whether they're true
or false (well gee, can you
guess?), then instructs you to go
to a church and find out more.
I can't think of anything more
likely to make people think, A-
hal lf the church is so desperate
to deny all this, maybe there's
something in it after all. Shame
the film was so crap, though.'
Blair to Muslims: 'l'm
right, so there'
It's hard to believe these days that
Tony Blair ever had even a nodding
acquaintance with what the
rest of us call reality. For a long
time, though, he's soldiered on in
his frankly weird belief that he's
riglrt about everything, regardless
of annoying inconveniences like
democracy, evidence or common
sense.
It seems, though, that he's finally
got a bit peeved about being the
only one who understands. This
summer, he told moderate Muslims
that it's not enough to oppose
terrorists' methods - they have to
oppose their ideas too, and their
'completely false sense of grievance
against the West'. ln other
words, 'it's not enough to oppose
terrorism, you have to agree with
my policies too'.
So, Tony, does this apply to non-
Muslims too? Do we all have to
toe the line and admit that you
were rightallalong, or is it justthe
I
brown people who have to watch
out for your thought police?
Competition
It appears that, for the first time,
I have some competition in this
'biblical figures writing satirical
columns' lark. About time too, is
all I can say. lt's almost as lonely
in this business as I imagine il
must be to be Tony Blair.
So, it seems that the Cood Lord
Jesus Christ himself has got himself
a slice of the pie. His article
appeared in a satirical online
magazine called lhe Onion in
June. (l have to confess I feel a
certain superiority in that / appear
in good old-fashioned print.)
His article is a rant about a car
mechanic who's apparently got
up Our Lord's nose. He suggests
that his universal forgiveness may
not extend to this particular individual,
telling him 'Find a new
Messiaqic redeemer'.
I wait vtrith bated breath to see
who else"will join myself and the
Saviour in our forays into publishing.
Can you see Muhamnrad
as a film critic, perhaps? Or the
Buddha reviewi ng restaurants?
What larks!
l'm a little behind the times
on this one, but I feel it merits
,
comment anyway...
Last December, the Athletics
Union from the London School
of Economics got a bit out
of control on its annual
'Barrel', invaded the
campus of King's
College, and did
f30,000's worth of
damage.
What I Iiked about
this was the press
statements made
afterwards. The LSE
union described the
vandals as a 'splinter
group/, while the
King's people called
them a 'drunken and
chantirrg horde'.
Funny how one's
perspective alters
things, isn't it?
Even better,
an LSE
spokesperson
said, 'The Barrel is
intended to be a light
hearted end ofterm event
and we are enormously disappointed
that this was not the
case this year.' Because of course,
sports students are normally very
polite and restrained at their endof-term
drinkathons.
Kapow! (God willing)
This May saw the publication of
the first in a line of Teshkeel comics,
which follow the exploits of
99 Muslim superheroes, each
embodying one of the virtues of
Allah. They wear tights like Western
superheroes, although at least
one of them has a burka too.
I think this is a great idea, and
Christianity should have its own
superhero comic. I can just see
the special powers: Bread and
Fish Man, Water into Wine Cirl.
The Cadarene Swine could become
a scary supervillain. The
only concern is that'turning the
other cheek' might make all the
fight scenes a bit one-sided. O
I love
the way
certain
elements
in the
church
like to
provide
free
marketingl
for things
they
disapprove
of
movement 31
t
^-,
o
o
o'
fi

-lt
I
I
I
I
At SCM, we believe our Christian faith must be lived in the real world, and related
to the society we live in. A Christian should have 'the Bible in one hand and the
newspaper in the other'. f oin us and encounter a faith that's lived out in working for
peace and justice.
SCM is a movement seeking to bring together students of all backgrounds to explore
the Christian faith in an open-minded, non-judgemental environment. SCM seeks
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We welcome students and recent graduates as members. Others may get involved as
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