Eschatology and Advent (11): is Christianity a delusion?

As Advent comes to a close, this is the final post in our series. Here’s a fundamental question that we are left with:

Is history moving towards an ‘end’? And to be more specifically Christian, is that end a good one in which God renews and restores this broken world?

OR

Are such hopes human delusions? History just keeps grinding away. There have been and are any number of utopian dreams, both religious and secular, that imagine history is about to end and a dramatic transformation is about to occur.

The political philosopher John Gray was on BBC Radio 4 ‘Point of View’ this week arguing the second option. The title of his talk was ‘The Recurrent Dream of an End Time’.

‘Human beings dread the prospect that the world they know is coming to an end, while at the same time they long for a world different from any that has ever existed.’

He gives various examples of a ‘millennarian mindset’ – particulaly political ones – in which hopes of a dramatic and imminent transformation of the world is about to dawn.

Failed Dreams

CHRISTIAN MILLENNARIAN MOVEMENTS – there have been many throughout history

FRENCH REVOLUTION – a new world order of reason – that descended into chaos and bloodshed

COMMUNISM: Russian and Chinese (Mao). Gray could have included Pol Pot in Cambodia setting the clock back to year zero. They also ended in bloodshed, genocide and disillusion.

LIBERAL OPTIMISM: the dream that ‘history had ended’ with the spread of liberal values (Francis Fukayama in the 1990s. It wasn’t convincing then, its seems even more foolish now).

ALIENS: (no, not the movies). Think H G Wells’ The War of the Worlds’ and movements since that imagine imminent catastrophe or new beginnings.

EXTINCTION REBELLION. The world as we know it is about to ‘end’

SILICON VALLEY. The dreams of tech executives that an ‘Omega Point’ in human history is about to arrive where we can develop a new sort of humanity, coupled with AI, to create a new age of transhuman immortality.

“The belief that the end of history is imminent is always near”

Can We Face the Truth?

The reason, Gray suggests, is that if history is linear it is going somewhere. There is a story to the world, to our lives, and the fact that we can have a part to play in participating in that future gives hope.

The human animal, cannot bear to think that its existence has no wider story. It denies the reality that our lives, and our civilisation, will start and end, to be succeeded in time by others.

It is this delusion that Gray rejects. All dreams of a golden new age will perish. There is no escape from everlasting recurrence. History is not going anywhere.

The question is, he asks, is whether we can overcome our obsession with hope of a better age to come, or will we be like the hapless characters in Samuel Beckett’s piece ‘For to end, yet again’ who are always waiting for an ending that never arrives?

If Christ is not raised

Gray is always refreshing to listen to. He sees how much politics, technology and religion overlap in how they represent ways to think about our place in the world. Nothing is ‘value free’ or ‘story free’. He’s especially astute in describing the optimism of so much secular liberalism – that it is somehow ‘beyond’ the outdated and regressive beliefs of religion(s).

So I’m with him. Human dreams of a new age about to dawn are just those – dreams. We do not hold the future of the world in our hands. In fact, we are horribly brilliant at making a violent and unjust mess of this world.

And this brings us right back to advent and apocalyptic theology. The Christian faith is either true or it isn’t.

Either God has been active in and through human history (the story of Israel) or he hasn’t.

Either God has apocalyptically invaded that human history in the ‘once and future coming of Jesus Christ’ (to quote the strapline of Fleming Rutledge’s book) or he hasn’t.

Either history is pitiless endless recurrence (Gray) or it is unfolding in God’s eschatogical time towards the parousia of Jesus, final judgment, resurrection of the dead and new creation in which all things will be finally be put right.

In the Bible, Paul sees this ‘either / or’ of God’s eschatological future or human delusion just as clearly as Gray does.

While he was not writing apologetically trying to ‘defend’ the truth of the gospel (his main concern is to affirm the resurrection to come), in 1 Corinthians 15:14-19 he imagines the world if Jesus Christ was just another man who lived and died.

And if Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied.

So am I – and you if you are a Christian – a ‘hapless’ figure waiting for an ending that will never come? Well, it all depends if the new age has already begun in the death and resurrection of Jesus Christ or not.

Eschatology and Advent (7) Fleming Rutledge ‘Advent Begins in Darkness’

The vast hoards of readers of this blog will know that during Lent earlier this year, we read our way, one day at a time, through Fleming Rutledge’s marvellous The Crucifixion of Jesus Christ.

I don’t do end of year lists, but I can say that it is easily the best book I read this year – in fact in quite a few years.

So I’ve been looking forward to reading her Advent: The Once and Future Coming of Jesus Christ (2018). Of disappointment there has been none.

The introduction to thinking theologically about Advent is excellent. Most of the rest of the book consists of sermons preached over the last 30 or so years organised loosely into various themes. The next few posts in this series are going to give just a flavour.

So let’s get going.

What other time or season can or will the Church ever have but that of Advent?

Karl Barth, Church Dogmatics

Rutledge quotes the Swiss pipe-smoker early on because his words encapsulate her overall argument – all Christians live in eschatological times between the ages. The kingdom of God has arrived, but we pray ‘Thy kingdom come, thy will be done on earth as it is in heaven.’

The world in which we live is riven by innumerable horrors – war, famine, disease, abuse, injustice, environmental destruction, ethnic cleansing, violence against women, industrial levels of abortion …

This is, in Joseph Conrad’s words, the heart of darkness. And Advent looks unflinchingly into that darkness and names it for what it is.

It does not do so nihilistically. Advent awaits a transformed world; it looks forward in hope to a future consummation of the kingdom because of the victory of God in Jesus Christ over Sin, Death and the Powers.

In this sense, the Christian faith has a threefold dynamic that Rutledge puts this way (p.7):

The past: God’s initiative towards the world in Christ (Christmas)

The future: God’s coming victory in Christ (second coming or Parousia, made present in the power of the Spirit at Pentecost)

The Present: a cruciform (cross-shaped) life of love for the world in the present time (Epiphany, Lent and Holy Week)

The surprising twist that she traces is that historically Advent is NOT orientated primarily towards preparing to celebrate the birth of Jesus at Christmas. Rather, it is primarily a time of reflection on, and preparation for, the second coming of Christ.

If you’ve followed this series, you can appreciate why focus on the second coming has been neglected in the church. In the modern period it was either dismissed as mistaken, mythological, symbolic or scientifically untenable. Rutledge tells the story of, as a young woman, being told we don’t believe that sort of thing nowadays.

If you are in a church community, how much is the second coming talked about? Is it preached on? If so, how? Or is it quietly ignored – with such silence speaking a thousand words?

Another way of putting this is, how honest is our theology in facing up to the darkness? What has Christianity to say to those suffering, to the sick, to the trafficked, the abused, the poor and those without hope?

What has our theology to say to those who use others for their own ends, who exploit, abuse, hate, kill and bully? To systemic evil? What do we say about final judgement and the reality of hell?

As we have seen in this series, Christianity is eschatology – is future hope. So what Barth means is that Advent describes living within the tension of the now and not yet while patiently awaiting a transformed future.

Rutledge puts it this way

… the Christian disciple finds his or her vocation precisely here: in the collision of the ages where the struggle of the Enemy against God continues, making space for the conquering love of God for the world. (16)

Advent requires the courage to name the darkness of the now and that judgement is something to be hoped for. (She’s good here noting how ‘justice’ is a popular word but ‘judgement’ is equated with ‘judgemental’ which is ‘bad’).  Yet God’s judgement is a putting all things right.

Advent faces into death and looks beyond it to the coming judgement of God upon all that deceives, twists, undermines, pollutes, contaminates, and kills his beloved creation. There can be no community of the resurrection without the conquest of death and the consummation of the kingdom of God. In those assurances lies the hope of the world. (22)

 Honesty requires that this truth is acknowledged and faced. Christianity is not sentimental or trivial – God in Christ has confronted the darkness of evil and death at the cross.

Faith and hope means trusting in God amidst the confusion, pain and transitoriness of life in the now. Much that happens in this world now is not God’s good intent. In fact he is waging a war against powers and principalities opposed to his good will.

All this has the flavour of apocalyptic theology – we’ll summarise how Rutledge defines this in the next post.

Eschatology and Advent (6) the inaugurated eschatology of N T Wright

This post finishes our sketch of the recovery of eschatology within contemporary New Testament studies. To bring the story up to date I’m going to look at one of the main voices in NT studies and in eschatology – that of N T Wright.  

From this foundation, some follow on posts will dip into Fleming Rutledge’s marvellous preached eschatology within her book of sermons on Advent.

Doing things this way will highlight how eschatology is no Cinderella doctrine tacked on to the end of Christian thought and life. It is key to understanding and interpreting the gospels, Paul and all the other writers of the NT

Switching focus from eschatology in modern theology to Rutledge on Advent, is deliberate. Not only is eschatology central to Christian theology, it preaches! We’ll look at examples of how.

N. T. Wright

Wright’s eschatology is central to most of his work. And it is most certainly not a fluffy, sentimental, vague hope. Indeed, Wright has spent a lifetime battling against what he sees as popular Christianity’s platonized eschatology – a form of dualism that wants to escape the world and get to heaven.

At times, so much has his emphasis been on realised eschatology along with a historically realist interpretation of the gospels, that when Jesus and the Victory of God (JVG) came out in 1996 some reviewers wondered if Wright had abandoned the ‘not yet’ altogether.

An example is Wright’s reading of Mark 13 and the Olivet Discourse. This is a clip – see the whole chapter.

20 “If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. 21 At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘Look, there he is!’ do not believe it. 22 For false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, even the elect. 23 So be on your guard; I have told you everything ahead of time.

24 “But in those days, following that distress,

“‘the sun will be darkened,
    and the moon will not give its light;
25 the stars will fall from the sky,
    and the heavenly bodies will be shaken.’

26 “At that time people will see the Son of Man coming in clouds with great power and glory. 27 And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.

Rather than read this as futurist end of age language, Wright’s reads it as Jewish apocalyptic language, referencing Daniel 7:13, referring to the vindication of the Son of Man within history (namely the fall of Jerusalem in AD 70) and not as a literal description of Jesus’ second coming in the clouds with power and glory.

Wright self-consciously travels the Schweitzerstrasse in his reconstruction of Jesus within history coming to understand himself, through reading of Israel’s scriptures, as the embodiment of an Israel in exile awaiting YHWH’s return to his elect people.

Acting in faith, Jesus the Messiah acts courageously in himself to confront evil in and through his sin-atoning and representative death. His coming simultaneously enacts divine judgement on Israel’s rejection of her true king and his gospel of the kingdom come.

But Wright departs from Weiss and Schweitzer in seeing Jesus’ death not as a failure of mistaken hopes, but God’s paradoxical victory over sin and death, witnessed in the vindication of the resurrection Christ.

Since JVG, his inaugurated “already and not yet” eschatology has become clearer and more fully worked out.

Jesus is an eschatological and apocalyptic prophet in and through whom the kingdom comes. This world has been changed as a result and, because of Jesus’ resurrection, will be fully transformed in the future.

Thus, Wright says for Paul

“this hope both had been fulfilled through Jesus, in his kingdom-establishing death and resurrection, and the life-transforming spirit, and would yet be fulfilled in the second coming of Jesus and in the work of the same spirit to raise all of the Messiah’s people from the dead.”[1]

And from my chapter in The State of New Testament Studies

The nature of that transformation is holistic; it embraces the spiritual, political and social within a renewed creation. A consistent Wrightian theme is that the emphatically “earthy” nature of that future hope has social implications for the praxis of Christian ethics in the “here and now”.

Wright loves the big picture. Some say he pushes this too far in ways that the evidence does not support. But the story he tells is that Paul, the Synoptics, John and other New Testament authors all, in distinct ways, articulate a recognisably consistent eschatological hope in light of the story of Jesus Christ.

Wright summarises Paul this way

“The belief in a now and not yet inaugurated kingdom through the exaltation of the human being Jesus, Israel’s messiah, was not then a piece of clever apologetic invented in the late first century let alone the mid-twentieth century. It was part of the earliest apostolic gospel itself.”[2]

And for the Gospels

“John has his own ways of saying the same thing, but it is the same thing [as the Synoptics]. The gospels do not contain apocalyptic; in the first century sense they are apocalyptic. They are describing how the revelation, the unveiling, the visible coming of God took place.”[3]

God has disrupted the world in Jesus Christ’s life, death, resurrection and ascension to become reigning Lord.

A new revelation (apokalypsis) has unfolded. Reality will never be the same again.

The victory of God has been won, the long promised Spirit has been poured out, we live now in the overlap of the ages, the present evil age is passing away, the new age has dawned, flesh against Spirit, Spirit against the powers, God versus his enemies – all until the final consummation of the Kingdom when God will be all in all.  

This is how the NT sees things.

And it means that the Christian life within the community of the people of God, is eschatological through and through.

We live in an age of sin and death that is under the power of spiritual powers opposed to God and his kingdom. Unless Christians grasp this, and face the darkness head on, they will be ill-equipped for the battle.

Christmassy sentimental religious feel-goodism just does not cut it. The world is too broken. Injustice is too brutal. Sickness and suffering is too painful.

And this is where Fleming Rutledge comes in.

Few preachers have seen the challenge more clearly and how Advent is NOT primarily a time for preparing to celebrate the incarnation and birth of baby Jesus.

Rather it is a time to look into the heart of darkness with hope in the future coming of Jesus Christ as Lord and judge to overthrow Sin, Death and the Devil and establish his kingdom of light.

The next few posts this Advent will be in her company. You are welcome to join us.                                                                                                                                                   


[1] Wright, PFG, 1258-59. Emphasis original.

[2] Gifford Lecture 4, “The End of the World?”

[3] Gifford Lecture 4, “The End of the World?”

Eschatology and Advent (4) “Already and Not Yet”

Continuing our sketch of eschatology in recent NT studies in doing so telling the story of ‘eschatology’s come back’ to a (rightly) central place in NT theology.

A couple of key figures here are Werner Georg Kümmel (Germany) and Oscar Cullmann (Switzerland).

Focusing first on Jesus but later extending analysis to Paul and John, Kümmel argued the first Christians believed in Jesus, the bearer of salvation of the end time “already now as the heavenly Lord rules his eschatological community” and believers in that community are “already experiencing together the reality of the final salvation that is promised to them.”[1]

It was Oscar Cullmann who developed a famous eschatological image of the overlap of the ages [2]. See the map for a clue

What’s D-Day got to do with eschatology? Cullmann’s point was that D-Day marked the decisive turning point in the war. After the Allied invasion it was only a matter of time until final victory (V-Day). So it is with the first and second coming of Jesus.

Christians now live in the inbetween times of the first and second coming. This is the eschatological tension of an “already fulfilled” and “not yet consummated” aspects that exist within a redemptive-historical framework. Christ has come in history and will do so again.

The Christian faith is determinedly historical, awaiting that which has not yet happened in the light of that which has. The future is really future. New events are yet to happen: the parousia, the resurrection and the new creation. Eschatology is not an existential abstract concept, it talks of events still to unfold within a temporal framework … this integration of the present reality of the kingdom (Dodd) and a future expectation awaiting consummation (Weiss-Schweitzer) was also reflected in various ways in scholars like Joachim Jeremias, Günther Bornkamm, G. E. Ladd, and George R. Beasley-Murray.

(Mitchel, The State of New Testament Studies)

You can see how Cullmann’s heilsgeschichtliche (salvation history) theology confronts Bultmann’s de-eschatologizing and de-historizing of the New Testament as well as Weiss-Schweitzer’s conclusion that Jesus was a failed apocalyptic prophet.

Cullmann roots eschatology in the real world, and he argued that this reflects the “innermost character” of New Testament faith.

This takes the faith of the first Christians, as expressed in the NT, seriously, and has been hugely influential in NT Studies ever since. That is not to say, of course, that the Wredestrasse is not still well travelled, or that the actual historical events of resurrection past (Jesus) and future (general for all) are accepted as ‘real facts’ by much academic scholarship. But it does mean that eschatology is now front and centre in understanding the experience, theology and hopes of the Christians who wrote the New Testament.

The idea of the ‘now’ and the ‘not yet’ or ‘inaugurated eschatology’ of the kingdom come and yet to be fulfilled in the future is, I think it fair to say, a widely accepted paradigm among scholars and in the church for understanding the eschatology of the New Testament.

And if so, then Christians live in the overlaps of two co-existing ages. BOTH ages mesh with each other. The old age that is passing away (Gal 1:4) and the new age that has arrived in the present.

And this makes sense of the ethical imperatives of Jesus, Paul, John, Peter and elsewhere in the NT – to live according the age to come (kingdom, Spirit, new creation, eternal life) and not according to the age that is temporary and will be judged (sin, evil, flesh, the powers).

If you are a Christian, your mission (if you choose to accept it) is ‘be who you already are in Christ’. Live now according to your true identity and purpose as a citizen of God’s kingdom, right here in the present.


[1] W. G. Kümmel, The Theology of the New Testament According to its Major Witnesses – Jesus – Paul – John, (trans. John E. Steely: London: SCM Press, 1976), 330-31.

[2] Two works stand out. Oscar Cullmann, Christ and Time: the primitive Christian conception of time and history, (trans. Floyd V. Filson: London: SCM Press, 1951); Salvation in History, (trans. Sidney G. Sowers: London: SCM Press, 1967).

Eschatology and Advent (3) hope as a little child

Continuing to think about eschatology and advent leading up to Christmas, but taking a pause from sketching the story of NT eschatology. How about this for a quote written 20 years ago about the nature of hope in the dark and uncertain times in which we live?

For too long the modern ideology of progress has pictured hope as grown-up, as the triumph of humanity come of age, taking its destiny into its own hands and creating the future for itself. More recently this vision has turned against hope, as supposedly mature humanity has come to seem more like a barbarous army, marching with aggressive determination to conquer the future, trampling everything in its path, progressive only in its mastery of ever more powerful and sophisticated means of destruction. Can the modern enterprise of hope be redeemed from despair?

Bauckham and Hart, Hope Against Hope: Christian Eschatology in Contemporary Context. 1999. p. 212.

It is this context that the authors refer to a theological poem by Charles Peguy, The Portal of the Mystery of Hope (1911) in which hope is pictured as a little girl swinging between her elder sisters faith and love (charity). Tiny as she is compared to them, she looks like she is being carried, but in truth she is carrying them.

Hope does not grow up. In an age of fading and lost hopes, this is, so to speak, the hope for hope. Hope must always be born anew: “the little girl hope is she who forever begins.” (Peguy, The Portal, p.23).

Bauckham and Hart, Hope Against Hope, p.212.

Hope as a young child confronting darkness …. there’s eschatology and advent in action.

An Advent Reflection: History is not about the Politics of Power

The angel Gabriel’s promise to the virgin Mary in Luke 1 is not the first time in the Bible that a frightened or incredulous woman hears such unlikely words. There is a thread of similar divine announcements throughout the story God’s covenant relationship with Israel.

They begin at the very beginning of that story. Old age pensioners, Sarah and Abraham, are told they will have a son. Sarah’s reaction is laughter at such impossible nonsense. Yet conceive and give birth she does and she calls her son Isaac (laughter). God’s covenant promise of blessing to Abraham that he will be a father of many nations comes into life with the birth of that baby boy (Gen 17:5).

In Exodus, another baby plays a redeeming role in Israel’s history. While not a miraculous conception, the story of Moses, a child of slaves, being rescued from death is a tale of God keeping his promise of blessing to Israel through a helpless and crying baby (Ex. 2:1-10). That little child would become the deliverer of the people of God from the might of Egyptian empire.

During the period of the Judges, a barren, unnamed woman only known as the wife of Manoah, is told by an angel of God,

‘Behold, you shall conceive and bear a son.’

The Spirit of God would be upon him and he would help deliver Israel from the Philistines. His name was Samson (Judges 13:1-25).

Later comes the story of Hannah, who is heartbroken with grief at her inability to have children by her husband who loves her. She pours out her heart in prayer at the temple and her request is granted by God. She names her son Samuel (heard of God). And so the age of prophets in Israel begins (1 Sam. 1:1-20).

During the darkest period of Israel’s history – exile in Babylon – it is the prophet Isaiah who speaks words of hope. Israel may now be like a barren woman enclosed within the confines of a small tent, but one day that desolation will be transformed. The tent will be enlarged for a growing family. There will be prosperity and life bursting forth in all directions. God’s promise to Abraham is not forgotten.

“Sing, O barren one, who did not bear;
break forth into singing and cry aloud,
you who have not been in labour!
For the children of  the desolate one will be more
than the children of her who is married,” says the  Lord.
“Enlarge the place of your tent,
and let the curtains of your habitations be stretched out;
do not hold back; lengthen your cords
and strengthen your stakes.
For you will spread abroad to the right and to the left,
and your offspring will possess the nations
and will people the desolate cities.  (Isaiah 54:1-3)

Centuries later, the angel Gabriel appears to Zechariah in the Temple speaking words about his wife, Elizabeth conceiving and giving birth to a son who will be called John. Despite being too old, what he says happens. Elizabeth speaks to herself, ‘The Lord has done this for me,’ she said (Luke 1:5-23). John’s exalted task is to ‘make ready a people prepared for the Lord’.

And so, finally, we come to the consummation of that first promise to Abraham. The angel Gabriel appears to a young virgin girl called Mary, Elizabeth’s cousin. She is told

You will conceive and give birth to a son, and you are to call him Jesus.

This baby is the child of promise, the deliverer of Israel, her long-hoped for Messiah.

She sees more clearly than anyone else, the significance of the angel’s words. She understands that she stands in line with Sarah, Moses’s mother, the wife of Manoah, Hannah, Isaiah’s prophecies and Elizabeth.

But more than this, she perceives that she is most highly favoured of all these women (Luke 1:28). The Lord is with her. Her son will be Israel’s saviour and king (Luke 1:31-33), the Son of God (1:35). The power of God’s Spirit will make all this possible, ‘For no word from God will ever fail’ (Luke 1:37)

Mary’s great act of faith is to believe the angel’s words

‘I am the Lord’s servant,’ Mary answered. ‘May your word to me be fulfilled.’ (Luke 1:38)

In her song of thanksgiving (the Magnificat of 1:46-55), Mary locates her own experience within the story God’s promise of blessing to Israel. Her rejoicing flows from wonder that she has been chosen by God to play the pivotal role.

‘My soul glorifies the Lord
and my spirit rejoices in God my Saviour (46-47)

His being ‘mindful of the humble state of his servant’ (1:48) reveals God’s mercy.

His mercy extends to those who fear him,
from generation to generation.
He has performed mighty deeds with his arm;
he has scattered those who are proud in their inmost thoughts.
He has brought down rulers from their thrones  (50-52a)

God is all powerful. But Mary’s point is not so much political as it is one of worship. The paradox is that God’s limitless power takes the form of gracious kindness to the powerless (Israel, Mary, all the powerless women listed above)

And this choosing of the humble includes Israel herself.

‘He has helped his servant Israel,
remembering to be merciful
to Abraham and his descendants for ever,
just as he promised our ancestors.’ (54-55)

As with the story of Moses, even mighty Empires cannot resist the covenant-keeping promises of God.

Things will be no different with the birth of Mary’s boy. His mother is supremely confident that, whatever opposition from proud and arrogant rulers who seem to hold all the power, God’s promise of blessing to the nations will not be thwarted.

Mary’s story tells us that history revolves around the fulfilled promise of a miraculous birth. It is a story of promise and hope.

So as we celebrate this Christmas, Mary’s Magnificat reminds us that our faith is embedded within the story of Israel. The birth of the Messiah is God’s answered promise to Abraham embodied in the fragile form of a baby boy.

It also tells us that history is not about power politics. In a news-cycle dominated daily by Brexit and Trump, it is easy to become obsessed with the latest political drama and, subconsciously, to believe that this is where ultimate meaning lies.

And in doing so we begin to lose hope and trust. Not just because Brexit is a shambles and Trump is, shall we say, erratic and unpredictable. But because all political promises fail, all Empires fall.

Yes, faith is worked out within the context of Empire (just read Luke 1-2), but that Empire is irrelevant and powerless in the face of God’s promise.

Ben Myers, whose words have stirred this reflection, says this,

‘Pregnancy and childbirth are the means by which God’s promise makes its way through the crooked course of history’ (p. 53) …

‘The meaning of history is not power and empire, but promise and trust. The secret of history is revealed when a woman, insignificant to the eyes of the world, responds in joy to God’s promise and bears that promise into the world in her own body’ (p. 54, The Apostle’s Creed).

A year in the life of a stem cell transplant patient – and friend

Tim Page is a close, and certainly my oldest, friend – we have known each other since we were 4 years old!

It has been humbling to see him, and his beloved wife Ruth and two sons, journey through the last year of recurrence of blood cancer and the ‘nuclear’ last-chance-option of a donor stem cell transplant in St James’ Hospital in Dublin. As Tim says, recipients have a one-in-four chance of survival 18 months post transplant.

Tim has written up reflections from the last year. There have been a few times that he nearly didn’t make it this far. Just like Tim in conversation, they are honest, real, thoughtful, generous and suffused with hope.  I commend them to you for a read.

Perhaps your 2018 has been a great year – then perhaps these reflections will sharpen your sense of thankfulness for blessings – particularly health and the freedoms and possibilities it offers.

Or, perhaps your 2018 has been a dark one with much grief and sadness. Perhaps these reflections will speak into that experience as words of a person who knows psychological and physical pain and yet who has hope in God that death does not have the last word.

I have clipped the start below … for the rest of the article click here

This weekend, 15 December 2018, was a new birthday for me.  I am one year old following last year’s donor stem cell transplant. This radical and risky process has upgraded my blood from B Rh+ve to A Rh+ve and was my only chance for ongoing life. In a pre-transplant St James’s hospital consultation, it was made clear that my chances of survival to 18 months post-transplant were one-in-four.

In my five run-ins with blood cancer over 34 years, certain dates are irrepressibly hard-wired into my thinking, especially the first diagnosis of Hodgkin’s Lymphoma on 24 September 1984.

Having relapsed with Non-Hodgkin Lymphoma in April 2017, my prayer to God in May 2017 was concise:

“Please help me get to transplant and through transplant”

Getting to transplant required a ‘Complete Response’ to the toughest chemo of my life in Belfast City Hospital leading to clear PET scan.  That was achieved after some uncertainties. This good news meant that Professor Vandenberghe at St James’s Dublin could accept me onto the Transplant Programme. She was explicit about the rigours of the transplant process, referring to it as “Tiger Territory”, due to multiple risks …