I remember singing the chorus as a child , “My God is so Big, so strong and mighty there is nothing my god cannot do” and yet in advent this is not the god we are welcoming. Instead we welcome the small, the weak and the soft god.

Mankind and (some) womankind want to conquer the highest mountain, the moon, and achieve the greatest feat known to man / women. Yet, the depths of the sea have yet to be conquered, too much pressure!! Maybe we are fearful of the depths of the sea or of our psyche or inner being – maybe we are fearful of the dark and the monsters that we may find there. Maybe we are fearful or unwilling to face, listen to ‘the still small voice’ within. Many don’t want to STOP and listen to their inner fears, insecurities, longings or the inner voice of love deep within us.

So why do we fear the small part? Perhaps it is acknowledging the shame that resides deep inside, the shame that says you are worthless, not good enough, inadequate and small. Many of us can feel that we should / ought to be big, strong and sorted and yet sometimes inside we still feel like a little child. We feel weak, hurt, fearful and wounded. It is often said that Christmas is for children and indeed this season can often help us re-member childhood Christmas memories that may be sweet or for many may hold bitter memories. Our childhood still has such a strong hold on us!

So this advent, we wait for the baby Jesus who has no words.

He gives us his body to hold , to touch him, to feel him, to be with him, to look at him, to caress him, to stroke him, to feed him, to comfort him, – and that is enough. That is all he needs. (Research says that babies who are not touched can literally die) God invites us to hold him in his powerlessness, his weakness, his neediness, his poverty, his insecurity, his immaturity and his not knowing. He invites us to get out of our dualistic noisy, controlling and cool head and to enter into our body, listening to its silence, holding and being held, feeling and being felt and embracing the warmth it brings.

In holding his body he invites us to embrace the part of ourselves that we don’t like very much , and that we may learn that it is ok to feel small, needy, weak, powerless, insecure and not knowing.(many parents feel these feelings with new-born babies) Often to be held is our basic need and yet we live in a non-touch society and many can go through a day, week, and even a month without touching any-body.

Maybe the invitation of the incarnation is to allow ourselves to be touched and held.

For Jesus to straddle divinity and humanity he became a 1st century ‘half-caste’. Today the term ‘half- caste’ ,is not politically correct and yet in some countries marrying out of your caste remains, risky, unusual and culturally frowned upon. Yet God impregnates a human and mixes the divine with humanity and Jesus become a third culture child of mixed race and it was a risky and crazy thing to do..

Today we refer to people from two races/ cultures as ‘Dual heritage. Jesus was born from heaven and from earth and in this birth, the old doctrine of dualism from the old Testament is replaced by the duality of the New testament. In this joining up, the mixing up of races, this baby Jesus deletes divisions, creates a new default template of being, and smashes dualism with this act of mixing divinity and humanity.

This act is done not with words but with his body – the word becomes flesh and is full of grace and truth. The concept has become embodied.

On this advent let us get into our body and move…

From a God up there to a God down here
From a God out there to a God in here
From thinking to feeling
From dualism to duality
From division to mixing
From disintegration to integration
From separateness to togetherness
From disconnectedness to connectedness
Being neither dependant, nor independent but interdependence
Being neither your God, nor my God but our God
Mixing you, me and we
Being Alone and together
Being fully human

Previously on this site I have suggested that the doctrine of dualism is the core original sin. So what is dualism , a ‘googled’ definition calls it ‘the doctrine that reality consists of two basic opposing elements, often taken to be mind and matter (or mind and body, or good and evil.’
Dualism is one of the main reasons that prevents people from connecting to God, themselves, creation and each other. The doctrine of dualism seeks to separate and to divide, to split creating a them/us, in/out/ right/wrong, win/lose, secular/sacred way of thinking and behaving. Dualism creates polarities, opposition and ultimately competition with someone always having to be the loser. Psychologically this doctrine hinders growth and produces internal splits which cause lasting emotional damage. Physically, many people are out of touch and out of tune with their bodies and with matter and often with what ‘really matters.’

So here goes my simplistic armchair theology…

1st testament – God the parent –
I think much of the language and the stories written in the Old Testament are dualistic in nature… there is a God who you can’t see, you can’t touch, a vengeful God, a patriarchal distant fearful figure who lives on a mountain. There were clear ways of approaching God, clear structures of worshipping him and clear rules to know if you were in or out. In essence this was a story of a strict parent dealing with the naughty child. God needed to set clear boundaries and regulations; he took full responsibility for their behaviour.

2nd testament – human becomes the parent
In the 2nd chapter / testament things are different, the whole thing is turned upside down and all rules are off. Instead of God being the parent, humans become the parent. God had sex (somehow) with a human women and we are introduced to a God who is born within a women, who becomes part of the human race, a god who is small and who can be held, touched, fed and who needs us. God has become one of us, all divisions are broken, all disconnections off… no secular/ sacred divide, God is here, with us. God has now given us the responsibility look after ourselves, others and creation and even God. With this responsibility there is no easy in/out or black/white divide, with God dwelling and residing is us we must learn to cooperate, and allow God to find us in our body, in our mind, in our feelings, in our world, in our humanity.

What excites me about advent and the story of the incarnation is that Jesus contradicts this dualistic doctrine with his birth and with his body. The advent of a new way of being has begun !!

Find out about FYT’s new Alongside project here

Brilliant and thought provoking image from April’s Third Way Magazine

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I have been following the discussion between Pete and Richard and in the process Pete suggests he would rather be “critiqued for not going far enough!”. For some time I have been thinking that actually he does not go far enough. (but having said that I am struggling to articulate why but hear goes)

I really enjoy Pete and Kesters stuff but the way they seem to construct their arguments reinforces and appears to be rooted in a dualist way of being. It has been great how Pete has brought new dialogical partners to the conversation, and particularly voices outside the church, but often could be seen as reconciling a sacred secular divide. (How not to speak of God is an important contribution and the reason it is needed is because it highlights how our language and approach reinforces dualism)

In response to Andys comment on the previous post i think another facet that is missing is about the difference between contextualisation and inculturation. This was a key issue for church on the edge. Robert Schreiter sees inculturation as “the dynamic relation between the Christian message and culture or cultures; an insertion of the Christian life into a culture; an ongoing process of reciprocal and critical insertion and assimilation between them”. The emphasis being the reciprocal nature that allows the process to question our current assumptions (answers) about what church and mission is.

So rather than seeing the community we interact with as another dialogical partner, we value the anti-thesis of the local community and adopt such a powerless position that we allow both messages (truths) to change. When we dialogue in a more abstract or theoretical way the process seems more about contextualisation to me that itself is rooted in a false dualist distinction. Dialogue outside of the missional community approach is Global and so will often be about reconciling the sacred/secular. However if we accept that the moment we engage with the other locally g-d is there then we have the potential for a non dualist glocal conversation that may help us really move on.

When I read that back I think it wont make sense to many people but when I asked James how progress he suggested we need to feel our way forward in the non dualist landscape so pulling together a nice logical argument has been hard sorry ????????? ??? ??????? ????? ??????? ?????? ???? ????????? ?????

just watched seven pounds although the reviews werent great i thought it was great film,although a bit loose in places very profound and would make my top ten of the year so far ????? ??????????? ??? ??????????? ????? ???? ???????????? ????