Article
Belief
Comment
Sport
3 min read

Less John, more Joan. How Paris’ secular hymn fell flat

Despite launching a flaming piano of peace, France missed an obvious emissary.
A floating stage bears a flaming piano and singer standing at a mic.
That opening ceremony.
BBC.

Amid the furor around Dionysus and his flesh suit it was another point in the Olympic opening ceremony that got me thinking spiritually. Which is ironic, given the moment’s message. Silence fell after a chaotic, multi-barge disco. An atmospherically lit boat carrying a piano on fire sailed down the Seine, with a beautifully sung Imagine, by John Lennon, drifting from the singer.  

Nowhere does secularism like France, with a religion-less public society so entrenched that a French Muslim sprinter, Sounkamba Sylla, had to swap her hijab for a cap at the opening ceremony to abide by its public religiosity laws. Telling a woman what she can and can’t wear is not a great look for a modern democracy. However, choosing Imagine, - a well-known atheistic plea for a world without religious devotion and the dogma, extremism, and warring that comes with it, perhaps tells us what France is going for. Beautiful, modern, peace. The world as one in Godless enlightenment. No hell to scare you. No heaven to inspire you. 

Except. Humans have managed to do an excellent job of conceiving, enacting, and justifying extreme violence without religious devotion for much of the last two centuries. Side-by-side with religious acts of aggression were communist oppression, The Great Leap Forward, Gulags, Darwinian race wars, the Holocaust, and the Cold War. Perhaps rather than blaming religion for the constant state of war the global populace finds themselves in, John Lennon would be best investigating our common human instinct. 

Each time we go a bit Joan, and are inspired to overthrow injustice, the Kingdom of peace comes a little nearer.

When God is taken out of the equation, peace is no better found in science, rationality, or self-actualisation, the twentieth century demonstrates that. These things are just as likely to be twisted towards conflict. Without God there is no inspiration to be selfless, moral, or compassionate, the impulses of each which might lead to reconciliation rather than war. 

Just a little after the flaming piano, a figure that better points the way to peace came riding down the Seine. Billed as a Gallo-Roman goddess, it was more a recreation of Joan of Arc, the French saint who brought spiritual leadership to her country and defeat to English invaders. She bore the Olympic flag onto dry land. In a very medieval way Joan’s life after hearing from God was of breaking sieges and leading armies. It might seem strange to anoint her the bearer of peace, but she shows the way to the united humanity that John Lennon was striving for.  

Christians await with anticipation the Kingdom of God fully coming on Earth which will bring with it peace and perfect justice. Joan, being led by God to challenge the oppression of English invaders, points the way towards it by rising up against injustice. And she points the way back to Jesus, her Lord, who turned the world upside down with his message of peace and his beginning of this Kingdom of God. Each time we go a bit Joan, and are inspired to overthrow injustice, the Kingdom of peace comes a little nearer. 

Rather than seeking a Godless paradise which can never have enough moral force to be anything other than a selfish search for meaning, we must look to Joan’s God. We will find a God who calls any who will follow him to a life of justice and peace. Only in giving up our own desires, to follow the example of Jesus, will we ever have a world as one. 

As my wife, Harriet, remarked whilst we watched Lennon’s hymn, it’s only a few words away from being spot on. Rather than taking the modern French approach and keeping God away from the public sphere, we might delve into Joan’s spirituality and find a burning for justice, a desire for peace, and a self-sacrifice which will one day lead to peace under God. Imagine there’s a heaven. It’s easy if you try. And it’s the only place humans will ever find the true and lasting peace of Lennon’s imagination.

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Belief
Creed
3 min read

Does a creed create a truth?

Declaring truth is an unmodern act.

Alex lectures in theology at St Mellitus College.

A typewriter holds a piece or paper reading 'truth'
Markus Winkler on Unsplash.

2025 marks the 1700th anniversary of ratification of a statement, a form of which the Church continues to say to this day. Around the world, Christian community's are responding to this landmark by thinking again about the content of that statement and also about its form: a creed. 

The Church is not a source of truth. The Church might confess that which is true, but truth is not its possession to do with as it pleases. Arising from Jesus’ comments in John 14.6 the Christian tradition has thought of truth in an inflected way. If truth is primarily caught up with the person of Jesus Christ, then truth is something more fundamental than the Church. The Church has its ground in the truth rather than the truth having its ground in the Church. 

A creed is an expression of belief that this is the state of affairs. More than that, it is a statement of the commitment of oneself of this state of affairs. To say a creed is an existential act, a decision, for this. It is a decision for that which we did not create and over which we have no control. Beyond even that, it is a decision which we did not even make! It was a decision made by Christians before us who determined this and not that. 

It is hard to think of an act that is less compliant with a ‘modern’ human spirit. If Immanuel Kant was right that enlightenment is humanity’s ‘emergence from his [sic] self-incurred immaturity’, with this immaturity defined as ‘the inability to use one’s own understanding without the guidance of another’, then the practice of confessing a truth we have not personally determined is analogous to never quite advancing beyond a dummy and pram. 

Closer to home, the creeds speak in manner that won’t always align with our experience. There is a truth that is more fundamental even than what I induce to be true based on the particular thrownness of my being. On a mode of cultural analysis that is particularly attentive to power, this could be seen as hegemonic. The creeds are tools of establishing a common apprehension across tribes and tongues. A common adherence to truth that is basic (as in non-derivative) and universal irrespective of the particularity of experience.  

Beyond that, the claims that the creeds make may not be seen to be true. Experience may, in fact, trend in a different direction. The world with all its problems and pains may not appear to be the creation of an almighty and benevolent Lord. The Spirit who is Lord and giver or life may not appear to be breathing new vitality of the age to come into the present. The Church may not always appear to be one and holy. 

Why then, creeds? 

That what we have and know is that which we have received is baked in to the very nature of the Christian claim to know something about God rather than nothing.   

At that time Jesus said,

“I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do. “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him. 

To know God is not something grounded in ourselves. God the Son has become a human and known the Father as one of us and for all of us. It is on the strength of his confession of God as Father that we confess God as Father.  

The continuous and repeated practice of reciting the creed reminds us that the possibility of speaking about God and the work of God is not a human possibility. It is a possibility for us based on the given event of God’s speech to us. We attend to that which is given. It is an act of faith through which we return again and again to the Word of God as the Church has received it.   

 

 

To find out more about the McDonald Agape Nicaea Project being held by St. Mellitus College in London, come and join the public lectures, or look out for other Nicene celebrations in 2025. 

Participants will hear from some of the world’s leading scholars on various issues related to Nicaea, including Professor Khaled Anatolios, Dr. Beverly Roberts Gaventa, Professor Ilaria Ramelli, Professor Bruce McCormack, Dr. Willie James Jennings, and many more.   

A significant part of the Nicaea conference in 2025 will be a call for papers, expanding dialogue on the topic and hearing from a wide array of voices.   

For more information or to register for these events, you can visit the Nicaea Project website