Movement 124

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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
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Page 21 and 22: ties and binds principalities, powe
Page 23 and 24: wood ingham's tales from the world
Page 25: who were inspired by self-governing
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Movement 124

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