Life in the Pandemic IX: Non-convention(al) Keswick

Keswick without the convention, isn’t quite like Anfield or old Trafford without the fans, but there are similarities. The buzz of coming together with thousands of others with a common purpose is hard to beat. It taps into our basic constitution as social beings. But here we are in a pandemic. And one in which, when the threat has loomed large, that collectivist instinct has come to the fore. Ironically we’ve banded together against the common invisible enemy, by hunkering down in our separated households. Of course, there has been technology to help us out. And indeed in a few days’ time there will be a “virtual”, technologically delivered “Keswick”. But it won’t be the same, will it?

By now many of us are used to existing on a diet of Zoom or Teams meetings (other video conferencing technologies are available), some small and some large. We’ve delivered or listened to seminars, asked or answered questions, met, discussed and made decisions. In other words we’ve done most of the things we’d normally do, just in a slightly different way. There have been differences of course. Online meetings probably require slightly more concentration, and seem to be more draining. Many of us have had to catch up on the etiquette (or netiquette) of the online world. And how quickly the media and politicians learned that it was important to sit in front of an impressive, well-stocked bookcase, particularly if the occasional, significant title was turned face on to the camera.

For months now, church too has been online. All the familiar elements are still present: notices (of course), hymns and songs, talks for children, sermons for adults. There have been some advantages of “doing” church this way. No one can see you turning up late. No need to skulk at the back if you are, or make your way to the only available seats (which are always at the very front). No need to dress up (or down). The guitars are always in tune, the singer/singers always on key. And if the sermon is a bit boring, no one can see you scrolling through the Facebook feed on your phone. Or even getting up and going to make a cup of tea. Or (perish the thought) switching off and opting out (if you “turned up” at all).

The objective in coming to Keswick at this time of year is precisely to turn up at the big tent and do many of the same things mentioned above. I know that to some this will seem like a strange way to spend a holiday (something I’ve written about previously). But the Keswick Convention has, for a very long time, provided Bible teaching to a high standard and fairly relaxed worship in a beautiful setting. There’s always the opportunity to dip in and dip out, and intersperse the teaching with other elements of the British summer in the Lake District (walks and ice cream in the rain). And of course conversation with like-minded others – fellowship. This year we’ve had the rain, and we’ve had the ice cream, the surroundings have been beautiful, but we haven’t had the teaching, reflection and fellowship. And it makes a difference.

A crowd always does make a difference. From the mob in ancient Rome requiring bread and circuses to keep them pacified, to the torch-wielding faithful of the Nuremberg rallies, crowds have always been more than the sum of their human parts. The strange, sometimes scary, dynamic of crowds has long been an object of study. Le Bon’s theories from the late 19^th Century are still quoted today. He wasn’t very impressed with crowds. You can find a whole Government manual on how to deal with crowds prepared by the Emergency Planning College (part of the UK Cabinet Office). More trivially, crowds can do some things better than the individuals that comprise them, particularly where expertise plays no particular role. If you have a glass jar full of jelly babies, and ask people how many there are in the jar, the answer averaged over many individual guesses (ie the answer of a crowd) is more likely to be accurate than most of the individual answers. This advantage is dwarfed by the more familiar disadvantages of crowds and their effects on the constituent individuals. People do and say things in football crowds they would never think of doing standing as an individual in the middle of a street. And crowd (or mob) justice is of course, rarely justice at all.

Christian crowds are, at a minimum just that – crowds. At least in history, apparently Christian crowds have been just a capable of excess as any other kind. They are composed of human beings with all the peril that can bring. But precisely that observation shows why they are also important. Human beings are designed to meet and act together. For a Christian crowd, while there obviously are activities to be avoided, some are certainly to be engaged in. Learning together, being taught in a crowd, is something that Jesus Himself was interested in. He taught crowds, and indeed cared for crowds, and was interested in crowds, as much as He was also interested in and taught and cared for individuals. And it seems that while He dealt with and interacted with individuals, it was also often with a view to  teaching a usually much larger group that was looking on. The idea of the gathering is fairly basic to what’s going on in much of the New Testament.

A crowd of course can be any size beyond a minimum, and the minimum appears to be quite small (3?). Even to the smallest crowd, Jesus promises His presence (Matt 18:20), where He is the purpose of the gathering. And many of the things He expects us to do as churches (a name for a particular kind of Christian crowd), are expectations of us as churches, not just individuals. So while we can, and should, pray on our own, we are expected to pray together. While we can read and learn on our own (and should), we should be doing these things together, and indeed publicly. While I can sing on my own (and that’s the way most folk probably prefer it), I’m expected to gather with others to sing. Indeed, I’m supposed to sing to (at?) others, as they are enjoined to sing with and to me (Col 3:16).  We are to benefit from being together and doing things together. Some of this will be the common the benefit of the crowd, plus an awful lot more. But for months now we’ve been prevented from doing these things together, corporately.

It has been entirely legitimate for us not to meet in person for a period, partly because the Civil authority has told us that we can’t. And we understand their pandemic-related reasons for doing this. As in other areas of life, we have turned to technology, and been grateful for it. But it is not the same. Even outwith the pandemic, there has been the occasional suggestion that we don’t lose much by not gathering physically; that we can do Church “online”. This is misconceived at best. Technology has its benefits as a short-term, emergency, fix. But, fundamentally it doesn’t meet that requirement of meeting together that the New Testament is clear about (Heb 10:25). Listening to sermon online is just not the same for either preacher or congregation as joining together in the shared experience that we normally experience (see this post along the same lines). That personal, face to face, together in a crowd meeting, seems actually to be necessary for the stimulus and encouragement that we all need. 

Fuss about nothing, you might respond. After all, there is a sense in which we meet with Jesus remotely! It is only in one sense though – unlike you and me, He isn’t limited to a particular location. That said, we don’t “see Him now” (1 Pet 1:8). But of course our hope is that one day the situation will be transformed and we really will see Him, and be with Him, collectively. Is anyone seriously going to suggest that as good as things can be here and now (and Peter says that even in current circumstances we can know “joy inexpressible”), it won’t be better then?

So hopefully, one Sunday soon we’ll be back together the way we should be. And hopefully, by this time next year, we be gathering in Keswick for the 2021 convention, much as we've enjoyed just rain and ice cream this year.

Keswick II: What’s Micah ever done for us?

Like the Romans in the eponymous Monty Python sketch, it’s sometimes only when a question is asked that answers start to pop into your head. I admit this question is not very likely to pop into many heads. After all, the Micah in question came from a fairly obscure and long-forgotten village/hamlet/probably-not-as-big-as-a-town in ancient Israel, and lived an awful long time ago (born around 740BC). And of course his book is tucked away in a corner of a bigger book many would consider, for all practical purposes, to be entirely irrelevant to life in the 21^st century. To be honest the question only occurred to me because Micah is the subject of the morning Bible readings here at Keswick. Shame on me it turns out. Yes, Micah was written a long way away and a long time ago, yet front and centre there are themes that resonate.

Just a couple to mention. The first is the silencing of preachers. My view is that what Micah had to say is of lasting, global significance. Many take a different view. That’s fair enough. But in Micah’s day, Micah was told to shut up. He was told that what he was saying was not a suitable subject for preachers. In the immediate context, he was warning of disaster because it turned out that God was not indifferent to what was going on in Israel and Judah. But many in Micah’s day were comfortable. At least the comfortable were comfortable, and they didn’t want their comfort being disturbed by some shaggy preacher, who originated from a nothing family, in a nothing part of the country. It wasn’t that they necessarily had no time for religion and indeed preachers. But they had to be the right sort of religion and the right sort of preachers. Preachers that preached about nice things were particularly welcome.

My observation, for what it’s worth, is that both tendencies are among us today. On the one hand when preachers take up what the Bible has to say about issues that cut across and challenge the culture, they are told to shut up. If not quite literally silenced, moves are made at least to drive them from the public sphere. Perhaps the consequences are currently not that dire in the scheme of things – yet. But maybe a time is coming, when livelihoods and then liberty and finally even life will be on the line. On the other hand, the flip side is that preachers who preach “nice things”, may well do very nicely. In our time there’s the prosperity peddlers of course. God wants only good things for us; believe hard enough, give plenty (to the preacher usually), and all will be well.  This despite the fact that Micah and others from Jeremiah to Paul and indeed Jesus Himself, all seem to have experienced something very different to health, wealth and prosperity. Then there are those who are just generally “nice” (remember the Royal wedding?). That seems to be fairly acceptable. Nice, preferably short and quick homilies, so general and vague as to be interpretable as meaning almost anything, that will do very nicely thank you. And finally, just go with the culture, reinterpreting the Bible for our times so it’s “relevant”. The bits that are clearly unacceptable to the postmodern post-Christian mind just ignore. Then we’ll be able to preach what the culture at large considers acceptable. Tell them what they want to hear. The result? Well in Micah’s day (or shortly thereafter – he was a prophet after all) first Israel (the ten northern tribes) and then Judah sleepwalk into disaster.

The other thing that sticks out is the way the powerful exploited those without power simply (so it seems) because they could. There were apparently no internal restraints on their behaviour, and because they were powerful there were obviously no external constraints on them. Exploitation was all they thought about. They went to sleep at night scheming and this was what gave them a spring in their step come the morning. The consequences for those they exploited was of no concern to them. And it looked like they got away with it. Except of course they didn’t. Their success was illusory. Kind of raises the question as to what really counts as success and what matters.

So, not very far in to Micah, and it looks like there are connections to be made between Micah’s world and mine. I accept it  might not be about roads, education, viaducts and, erm, the wine, but Micah’s may well do me some good.