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4 Tips For Reading More Books

12/14/2019

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Tip 1 - Read Several Different Kinds of Book At Once:


​​​Some days I just don't feel like reading the book I'm stuck 1/2 way through reading.  Or I just feel more like watching the latest Zombie genre offering on Netflix.  

​This year I decided to read between 3-5 books at the same time;  books that are all very different to each other!  Reading this way meant that I didn't have to motivate myself to read "that one book". Rather, whatever mood I was in there was something matching my mood to read;  Socio-political history,  warm pastoral help,  classic literature,  zombies,  short essays of historical Christian practices.

​Swap freely between the different genre books as you feel like it.
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Tip 2 - Read Different Books in Different Formats:

I always aim to have different books ready to read in different formats.

KINDLE APP: Kindle books usually tend to be books that are a relatively light read, and ones that I may want to digitally "highlight" selections from to use later.  I also usually choose books for my iPhone kindle app that I can read in short spurts (see tip 3).  They often tend to be more instructional books that have short chapters.

AUDIO BOOK:  I'll choose an audio book for one of two reasons. Either I read an audio book because I only want to get an "overview" depth of understanding.  OR its a book I'm reading as a "treat/motivation" for doing some other activity such as a gym visit (see tip 4).

PAPER: I usually choose paper book if its either a book/author I love,  OR it is a book I want to read slowly and give more considered attention to.

Tip 3 - Select Different Books for Different Locations


​When I sit down to wait for my coffee at a Cafe I know exactly which book I will spend 5min reading on my iphone Kindle App.  I don't need to decide. I just open it up and read a handful of pages in the few minutes available.

When I have 1hr to read in a relaxing location without many competing demands,  I already have set aside 1-2 printed books which I'm going to be reaching for. 

When I need to clean the house, wash the dishes, or go to the gym,  I'll have an audio book ready that I've been looking forward to dipping into again - this leads into tip 4.
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Tip 4 - Use Audio Books as Motivation for Other Tasks***


I always have one audio book cued  on my phone that I'll ONLY listen to while at the gym. 

At the moment I'm reading the "World War Z" audiobook ONLY when I go to the gym (or need motivation in some other undesirable task). Because I only "get" to read this book at the gym,  it also acts as a motivation to do something I'd otherwise be tempted to avoid.   Of course it can't be a book that requires deep focus. ​

***Warning  -  I have to make extra effort to make sure I ALSO give myself down-time from reading; allowing my mind to wander, and give attention to those thoughts I'd much rather be distracted from! 

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Enduring Divine Absence & the discipline of a loving parent

11/13/2019

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Recently a bible study group I'm a part of was pondering what it means for a loving parent to discipline (train) their child through hardship; unpleasant hardship.  Such training, Hebrews assures us, produces a harvest of peace.
​No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.
​(Heb. 12:11)
​The above passage brought to mind the following wonderful excerpt from the book Enduring Divine Absence by Joseph Minich.
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"The British sociologist, Anthony Giddens, for instance, writes about the way in which infants develop through their parents’ absence as well as their presence. Crucial to the intersection of trust with emergent social capabilities on the part of the infant is absence... a fundamental feature of the early formation of trust, is trust in the caretaker's return.

A feeling of the reliability... of others is predicated upon the recognition that the absence of the mother does not represent a withdrawal of love.

Trust thus brackets distance in time and space and so blocks off existential anxieties which, if they were allowed to concretise, might become a source of continuing emotional and behavioural anguish throughout life."     (page 61)
Trusting God during seasons of his apparent absence is hard and deeply painful.  However, through such seasons we learn to trust that God's apparent absence does not signal a withdrawal of his Fatherly love.  Hebrews assures us that this painful tilling will produce a harvest of peace;  the peace of a child who has truly and securely learnt to trust that they are loved.

Buy the book here:  https://davenantinstitute.org/divine-absence/

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Authority, its nature, and its potential failures   (O'Donovan)

11/10/2019

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The pdf. link posted below is an attempt to  paraphrase O'Donovan's account of authority. The diagram aims to integrate some of Andrew Errington's suggested amendments to O'Donovan's account.  No doubt the diagram does not do justice to Andrew's article - let's just say it was my attempt to process some of the article's key points.

Find Andrew Errington's really stimulating article in Studies in Christian Ethics 2016, Vol. 29(4) 371–385

Authority in O'Donovan.pdf
File Size: 738 kb
File Type: pdf
Download File

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"The Punisher":  Sin vs Failure in the Marvel Universe

2/12/2019

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"FAILURE"  is a word we often use as a substitute for "Sin".

Failure is of course a proper way to speak of sin. Sin itself is a failure to meet God's righteous standards. However, the 2nd season of "The Punisher" (Nexflix) illustrates why substituting "failure" in the place of "sin" is a recipe for despair . 

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​ABOVE: Frank Castle, known throughout New York City as "the Punisher" after exacting revenge on those responsible for the death of his family. He is a man grappling with whether to fully embrace his new-found  vigilante vocation.

1. FAILURE versus SIN:

Frank Castle (the Punisher) is a "principled" vigilantle being hunted by two people just as morally compromised as he is.  

Frank Castle is first hunted by Billy Russo (a violent ex-military buddy). Billy's psychotherapist, Krista, describes the violent tendencies of both men as a facade that is at odds with their misunderstood inner-selves.  She believes she can save Billy Russo, because  his evil actions are not a true reflection of his authentic inner self: Russo's failures are a "failure" of authentic self-expression. 
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We are each our own devil, and we make this world our hell. And so you force yourself to do a job that is, incompatible with your feelings; Billy Russo chases power because he fears that he is worthless and unlovable. Frank Castle does terrible things, but he still wants to believe that he is good.  ​
​ABOVE: Krista, the psychotherapist of Russo.
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​Frank Castle is also pursued by ex-hitman John Pilgrim. Pilgrim had given up his hitman ways in pursuit of a life of religious devotion. However he is manipulated into performing "one last job" in order to put Castle in a coffin!  Unlike Krista,  Pilgrim knows he can not so neatly separate-out his brutal behaviour as if it were not part of his authentic self:
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You surround yourself with people that are as pathetic as you are; it is just a way to avoid staring at your own fail... your own sins in the face. But there comes a time, when you gotta smash the mirror, and look at, and decide who, what kind of man am I?  You gotta understand your own true nature. And you gotta understand... really understand what is it that you have to change. Who among us can look at ourselves without shame.​
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ABOVE: Pilgrim, the reluctant hitman

Notice above, that Pilgrim is also tempted to speak of his evil in terms of "Failure". However he corrects himself mid-sentence.  It is not simply his "personal failure" that he can't stare at in the face, but his SIN.  The sense of shame that crushes Pilgrim comes not simply from a "failure" to meet his own internal expectations.  Pilgrim recognises that his shame originates in an offence against God.


2. FAILURE, SIN, and the hope of REDEMPTION:

Secular humanism assures us that the shame of our past "failures" can always be overcome, if only we can somehow recover our authentic selves.  In contrast we are told that the religious concept of "sin" is mercilessly oppressive, tyrannical, and judgemental.  We can perhaps overcome "personal failure" ourselves,  but "sin" is assumed to be a form of religious oppression we can never escape from under.

It is surprising then, when the character closest to finding redemption by the end of Season 2 is John Pilgrim: the only character willing to speak frankly in terms of "sin".  All the other characters seem more enslaved than ever to their ongoing "failures".

Unlike the "shame of sin", the shame of "personal failure" is a maze that offers no route of escape. Moral theologian Oliver O'Donovan offers penetrating insight into why...

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The following quote is from Oliver O'Donovan's "Finding and seeking",  p.21-23.

Shame is a bewildered attention to the self, astonished by the inner contradiction of failed agency. Where, it asks, is this boasted agency of mine? ...The position we assumed in the world, the plan of life we laid claim to, the very way we understood what we "meant" to them, are shown up as ineffectual. The agony of shame lies in the collapse of a self Ideal.

There is an infinite difference between shame and repentance... Shame prepares the way for repentance by setting us to the task of accounting for how and why we failed, but it cannot guide us in that task, cannot sift details, weigh considerations, frame a narrative, but only establish our existential position."

[Shame] chases us down the paths of self-questioning, but does not lead us through and out of their labyrinthine windings; it brings us round in a circle to where it first took up with us...

Yet if the Spirit is calling, shame may be the first moment of repentance... 

Only in believing can we seriously say of ourselves, "we have left undone those things which we ought to have done. And we have done those things that we ought not to have done. And there is no health in us."  Not a report of events, but a self-acknowledgement...

In that acknowledgement, drawn from us by the living presence of the God against whom we have sinned, there is a new discovery of the self.
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To speak only of "personal failure" turns us mercilessly in on ourselves, like a maze with no exit.  By contrast, in speaking also of "sin", we are prepared to turn outward towards the one who alone can forgive, with finality.
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The Judgement We Long For

12/20/2018

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I would like to be judged...  To look over the Recording Angel's shoulder. I would want to understand it all. I would want to have it exhibited, explained
from Iris Murdoch, Nuns and Soldiers (London: Chatto & Windus, 1980), p67.
We long to be judged.  That is counterintuitive, I know.

We do not, of course, wish condemnation upon ourselves. Judgement and condemnation are not the same thing.  However, we do long for a definitive grasp of where our actions fit within the greater scheme of things.  

Perhaps we seek rest from a ceaseless struggle of self-justification.  Perhaps we hope that the judgements of others will buttress our own self-judgements. But without judgement of some kind being passed, our actions and activities will always remain "unfinished business".  We need a final judgement in order to find rest from our works.  But exactly what judgement is capable of bringing final rest to all that frenzied activity of which a person's life consists?

​The judgements of others can never bring us the rest we long for.   Whatever favourable judgement others may pass upon our works, those judgements are at best only ever interim and partial judgements.  As O'Donovan writes, our sense of achievement  (or lack of it)  is insufficient to decide the matter: "even the deeds in which we imagine we may rest can very quickly appear in another light".  The life of a dearly loved parish priest may find approving judgement in the eulogies offered at his funeral. But those judgements will be quickly overturned in the light of revelations that he abused the trust of the most vulnerable people placed under his care. The social policies of a politician may find resounding approval at the ballot box,  only to be repented of with shame by members of his own party in subsequent decades. 
As we grow older, we find ourselves ashamed by the accomplishments  that gave us pride when we were young. The best performances are open to doubt and deconstruction. The radical prophetic dictum that all our righteousnesses are filthy rags (Isaiah 64.6 KJV) has purchase on us here.​
Following block quotes are all from Oliver O'Donovan, Entering into Rest; ethics as theology, p44.
This is why we need God's final judgement if we are ever to find rest (either in this life or the next!).  Hebrews 9:27 assures us that after our one life, lies one final judgement; a judgement not undermined by an infinite regress of reversals and further revisions.  A judgement that discloses the whole truth about our lives with a finality we need if we're ever to find rest.

For those whose own sense of achievement is a comfort, this final judgement presents itself as a constant threat. But for those who are terrified about God's likely verdict upon their lives, the final judgement...

...encourages us to accept the forgiveness of sins and step forward into the next future God is giving us. Unless we become familiar with repentance and renewal, it is never possible to rest...
Consider the charitable efforts of many European missionaries. Even those acts of genuine selflessness would still wipe out whole communities with the smallpox europeans brought along with them.  Even our finest achievements will require God's forgiveness if we are to find rest in them. 

...our deeds become an occasion of satisfaction, not only for their own sake but as a witness to what God has done and is doing. They can be echoes of the greater promise of the greater rest.
Rest and satisfaction  will never be found by reflecting upon those works that lie behind us.  Nor is much consolation to be found by looking forward in anticipation of a "better year" ahead of us.  Rest comes only as we set all our work in the light of God's promised forgiveness of sin: that is a judgement in which we can find lasting rest.

Oliver O'Donovan offers some really helpful reflections on this longing to have our work judged, and on finding rest in judgement - which I've draw on above (Enterning into Rest: Ethics as theology, Vol 3. p.40-44)

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Praying with Unruly Wills and Affections

11/24/2018

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Almighty God, you alone can order the unruly wills and passions of sinful men: grant to your people that they may love what you command and desire what you promise...
Collect for the 3rd Sunday after Easter
God calls us to pray. Even our "unruly wills and passions" are not to prevent us asking of God in prayer.  Yet for some of us our unruly wills and passions scare us off praying freely. Perhaps we fear our prayers are too petty or impetuous.  We  often feel the need to footnote our prayers with the disclaimer  "...if it is your will"   -  a caveat with which we hope to throw a loin-cloth of modesty over our own shamelessly exposed wills. 

In a sermon published in "The World in Small Boats", Oliver O'Donovan reflects on the shame we sometimes feel in asking directly of God...
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  "When we ask, we reveal the content of our wills. They are disclosed to the scrutiny of God, and to our own scrutiny; and our self-image takes an awful knock. Our wills are not naked and clean and upright and heroic. They are bent double, entangled, ensnared in the petty and the routine. What we want, we discover, is a miserable pay rise to put us on an equal footing with our colleague at work; we want fine weather on Thursday for our half day off; we want some medicine that will settle our bowel disorder...   If we were not told to ask for them, we should never have to face the fact that we wanted them. They would simply have taken the form of vaguely diffused anxiety, the causes of which could be left to the imagination..."     (O'Donovan - Sermon on Lk 11:9 in The World In Small Boats)

Jesus is clear that we are to ask of God in the manner of a child freely addressing her attentive father (Matthew 7), not in the manner of a bureaucrat justifying some contentious community grant application.  Yet even as we ask freely, we become aware of where our own wills and affections most need re-ordering.   An analogy from O'Donovan from the same sermon...​
If as you try to frame a prayer you find, as you feared, that it is altogether too base... that is the first step to ordering your unruly will to something less ignoble. Desires are like seeds; once put in the soil of prayer under the sun of God's attention, they begin to sprout upwards.
We are not asked to subdue our own wills and affections BEFORE asking of God in Prayer.   Indeed, we often do not know the true nature of our wills and affections UNTIL we begin to pray. It is  through actually ASKING God in prayer, that our own desires begin being trained towards the light of his revealed will.  Jesus' own "will and affections" were never unruly as ours are,  yet he too knows what it is to have one's will ordered through prayer to the Father.
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Matthew 26:39
Going a little farther, He fell facedown and prayed, "My Father, if it is possible, let this cup pass from Me. Yet not as I will, but as You will."

Matthew 26:42
A second time He went away and prayed, "My Father, if this cup cannot pass unless I drink it, may Your will be done."

Matthew 26:52-54

“Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword. Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels? But how then would the Scriptures be fulfilled that say it must happen in this way?”

We are to ask freely of our Heavenly Father.  And as our own wills are exposed before the light of his perfect will, our unruly desires and passions will begin to be trained by him.

For more about Oliver O'Donovan, check out this  Oliver O'Donovan Facebook Page.

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You Don't Need to Wrestle Anything from God

11/12/2018

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One of the fondest childhood memories I have of my father, is my wrestling with him.  I loved even those occasions on which the sparring ended in tears, as mum had usually warned it would!  It is also a precious aspect of experiencing intimacy with my own kids.  

Christians also often describe their relationship with God in terms of "wrestling," though perhaps in somewhat less nostalgic terms.  We likely speak of wrestling with God in prayer, or wrestling with the text of scripture. 


But does God really wish for us (or require us) to wrestle with him?


Psalm 119 recognises that reading God's word is often not easy, but never speaks of God's word as an opponent whose meaning is wilfully difficult for us to grasp.   Oliver O'Donovan warns against thinking of the scriptures as a sparring partner...

If we suppose we have defeated it in battle like some Goliath, we shall, no doubt, triumphantly cut off its head. We shall then be fools twice over: first in conceiving that our cunning overcame the text when the text overcame our naive simplicity, second in not allowing the text to overcome our second simplicity, which is the pride we take in analysis to the neglect of a synthetic understanding of the text as a whole.
(Oliver O'Donovan. Vol.2 page136)

The terminology of "wrestling" does reflect something true of our experience.  But If we wrestle in reading scripture,  it is not wrestling with the wilful obscurity of God's word, but the wilfulness of our own hearts.   

And what about in prayer?  What about Jacob's wrestling the angel?  Didn't God make Jacob wrestle a blessing out of him?  I don't think so.  Jacob didn't need to wrestle anything "out of" God. Quite the opposite. Jacob needed to learn that God's blessing comes as a gift to be received. Jacob only grasped that once the mysterious man touched his hip, crippling him as a reminder of the weakness of his own flesh. It WAS a struggle for Jacob to come to terms with God's grace and acceptance,  but he had never needed to wrestle that grace from God's hands.  (see John H. Walton's work on the text of Genesis)

Once again O'Donovan offers a corrective to how we typically think about "wrestling" with God, with these wonderfully moving words on prayer:
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A tradition of Protestant exhortation, taking its cue from the story ofJacob's wrestling by Jabbok in the night (Gen. 32:22-32) and Jesus' parable of the importunate widow (Lk. 18:1-8), has attempted to make a virtue of impatience in the struggle of prayer to wrest fulfilment of the promise out of God's hold...
For [Jesus],  prayer may be altogether too drawn out, too histrionic and stormy, to evidence faith in a generous Father. Even the widow of the parable is not meant to encourage dramatics, for God is not like the unjust judge she has to deal with. He needs no bribing or bullying, but gives out justice speedily and readily...
Our prayers may gain intensity from their circumstances, of course. When someone we love is in peril, it is natural that we pray with tears and terror. But when we find ourselves at our last breath, passionless prayer will have to suffice, for the energy of passion will not be at our command. Wrestling in prayer is wrestling with ourselves, not with God.
(Oliver O'Donovan. Vol.2 page176)

For more about Oliver O'Donovan, check out this  Oliver O'Donovan Facebook Page.
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BREAKING NEWS and the roots of modern anxiety

10/28/2018

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​I recently led a discussion on 
“How to Worry Well” at my church weekend away. In preparing for our discussions I came across this wonderfully insightful comment from Oliver O’Donovan, who includes some in-depth reflection on the nature of modern anxiety in his book “Finding and Seeking.” He notes that much modern anxiety is conceived in the passionate throws of anticipation: an elicit union of “breaking-news” and consequentialism (the practice of justifying our present actions on the basis of their anticipated consequences).  
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Why are our first impressions of events so important to us...? It is because we feel our identities are at stake... Every culture concerns itself with news-bringing in one form or another; most other cultures have been more relaxed about it. Perhaps simply because we have the power to communicate news quickly and widely, we are on edge about it, afraid that the world will change behind our backs if we are not [up-to-date] with a thousand dissociated facts that do not concern us directly. It is a measure of our metaphysical insecurity, which is the constant driver in the modern urge for mastery...”

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“...bureaucracy is an apparatus set up to entitle us to make confident predictions in every field of social policy, because confident predictions are what we have decided we need in order to justify our actions.”
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We often mine the latest “tweets” from our preferred news outlet for the most up-to-date vindication of our actions and opinions.  But because we mistake current opinion as virtual "hard data" on where the future is heading, our moral judgements are up for review every time we click the "refresh" button. 

Our anticipations and predictions are made obsolete with each frenzied turn of the news cycle, and so we are never entirely sure our actions are sufficiently justified: the resulting anxiety typically bears the marks of moral paralysis,  or alternatively, impatience with the very exercise of moral discourse itself
. ​ Our harried anticipation of where public opinion is headed next leaves us far too anxious to commit to any one clear course of moral action. 

​In contrast, FAITH in God's past action gives us firm ground from which to launch our moral  decision making, and HOPE gives us the confidence to stay the course, despite the disorienting fog of the immediate future lying before us.

Faith and Hope free us from the relentless need to anticipate the where the "times" are heading next, and instead focus our attention upon the next step of love that lies immediately at our feet.

For more about Oliver O'Donovan, check out this  Oliver O'Donovan Facebook Page.
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Winton, wildflowers, and the reading of scripture

3/11/2018

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Tim Winton’s  ‘Island Home’  is is an extended meditation upon how landscape shapes us.  

​The land’s influence upon us, laments Winton, regularly goes unnoticed, unappreciated, and on occasion, is even resented. His collection of essays is a gentle exhortation to be more attentive to that which shapes us.
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In the essay ‘Land of Flowers’, Winton describes the experience of Georgiana Molloy, a pioneering botanist in Australia’s west.

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...like other colonists, she found much of what she saw bewildering, even repulsive. She and her neighbours regarded the country as a monotonous wasteland to be dominated and transformed, and a good deal of her pioneering experience was mean drudgery and brutal disappointment... Her epiphany seems to have had its roots in tragedy. Deranged by the death of a child, her mind and her heart were rent open. During her long recovery she returned to botanising. She grew more confident, more passionate. She saw such flowers of the imagination that she was transformed.


To Georgiana the landscape often appeared oppressive and monotonous.  The discipline of botany gave her a means by which to dominate and catalogue her unfamiliar surroundings: perhaps affording some illusion of control.  Yet her botanical discipline seems to have presented her with little reason to delight in or celebrate the country that was shaping her.  That is, until life circumstance forces upon her an attentiveness to her surroundings that begins to transform her.

It struck me that this is not altogether different from how some of us experience the reading of scripture.  In some seasons of faith the scriptures can appear as a monotonous and sprawling horizon of text  that lies largely unexplored before us.   Perhaps we find some sense of achievement in attempting to catalogue it, but we rarely expect it to move or delight us.  The otherness of the text can leave us feeling as if it hardly warrants further patient attention.

And yet, even that which at first appears monotonous and unpromising, can shape and transform us in unexpected ways.   Humility and patience can beget an attentiveness to things we’d previously just trampled over. 

It seems to me Winton’s closing reflection (below) is equally descriptive of what many patiently attentive readers of scripture have also experienced. 

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It takes humility and patience to see what truly lies before us. A different kind of seeing comes [...] to those who ‘stay longer and look with open hearts and minds’. We need not search merely in order to capture. Our fresh gaze yearns to understand, to bring knowledge inward - not just to catalogue it, but to celebrate what we encounter...
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On Plastic Bags (and gingerbread men) - work & permanence

6/8/2017

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Today I had Oliver O'Donovan's latest book, Entering Into Rest, turn up on my doorstep.
Eagerly flicking through the index I discovered he'd given extended consideration to the significance of human work.

O'Donovan gives particular attention to challenging the view that only "enduring work" can be considered good.  The select quotes below are from  p112-114.

O'Donovan sets the scene for the discussion by recounting the way in which both Teilhard and Volf have  framed their theology of human work:

"  'With each one of our works we labour,' Teilhard wrote, 'to build the pleroma; that is to say, we bring to Christ a little fulfilment.' (1)....​   Miroslav Volf, in what was perhaps the last echo of the mid-century tradition, put the same challenge more bluntly. Only 'cumulative work,' he insisted, could 'have intrinsic value and gain ultimate significance.' (2) "


O'Donovan evocatively draws out the implications of this perspective on human work:

​​ ...we might be tempted to conclude that our work would be effective in proportion to the durability of its products. Making the terracotta army would be better than making gingerbread men for the children's party, planting a tree better than cleaning a room, manufacturing the plastic bags that hang around forever caught in the branches of trees better than making biodegradable ones.

However O'Donovan warns that.....

"...we should hesitate before reaching such a conclusion, not only from a scruple about ephemeral work, but because we know the deeds valued most have often been those whose future effects the actor could know nothing about - such as the hours spent wrestling with a piece of writing no publisher may ever touch."
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O'Donovan goes on to conclude....

"So we must not allow ourselves to be forked on the suppositious alternative of a work that is precious because permanent, and a work that is worthless because its effects are impermanent. Work is made precious as impermanent, since God has taken time and its works to himself, restoring them through and from their passing away, not "cumulatively" as a process, but by an act that bears testimony to himself as creator and redeemer, which is resurrection."

1. Teilhard, Le Milieu Divin, pp. 54, 56.
2. Miroslav Volf, Work in the Spirit (Eugene, OR: Wipf & Stock, 2ooi pp. 9o-91.

​Buy Entering Into Rest - it looks fascinating!  In the section following that outlined above, O'Donovan goes on to address the difference between work and leisure, and work and self-realisation.

For more about Oliver O'Donovan, check out this  Oliver O'Donovan Facebook Page.
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    I'm Steve. Anglican Presbyter, Practical Theology Enthusiast, and Graphic Design Hobbyist in Sydney, Australia

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