Article
Comment
Music
Sustainability
4 min read

What’s the point of celebrating the harvest?

We reap what we sow: a once young man’s guide.

George is a visiting fellow at the London School of Economics and an Anglican priest.

A soot stained burnt-out harvester sits in a recently harvested field.
A burnt-out harvester, Lonesome Farm, Oxfordshire.
Nick Jones.

I plan next week to visit a small nursery school, called Young Haymakers, for their Harvest celebration where toddlers to five-year-olds will sing songs about tractor wheels going round and round, with vigorous manual actions as they shake, shake, shake the apple tree. 

We’ll have a Harvest snack at tiny tables, a prayer and then they’ll give me the Harvest gifts from their families for those who may be hungry. 

It is, of course, a delight, one of the happiest duties of a parish priest and I’ll miss it terribly as I hand it over to a new Rector. But, while I take nothing away from the sheer joy of thanksgiving of these children for the fruits (and vegetables) of this harvest and for those who farm them, I can’t help but wonder what Harvest, as a festival, really means for grown-ups. 

The metaphor has been just too rich to avoid this season. We reap what we sow – and we witness that from Ukraine to Gaza and Lebanon, from Sudan to a United States that teeters on the brink of self-destruction as the world’s beacon of democratic values. 

One might add to this sorry list the longer-term grim gathering-in from the world’s reliance on fossil fuels, a failed harvest of biblical-scale abomination as we destroy our planet’s natural capacity to host us. Truly, we have sown a wind and, in so many areas of human endeavour, we look like we reap a whirlwind (literally, in the case of weather crises such as Hurricane Milton). 

There are prophetic voices that cry out in our human wilderness, from those who foresee the demise of the US at the hands of a shallow nationalism to those few on the political stage who predict an all-out war in the Middle East as the only possible conclusion to the escalation of revenge attacks between Israel and its neighbours. 

The ancients saw famine and failed harvests as judgments for their sin, their divergence from the divine will. It’s unlikely that our world is going to accept such culpability any time soon. To do so would require a humility that we have lost, along with losing our religion. 

We need to be careful of ascribing too much of a prophetic voice to Young. This was, after all, a fairly bombed-out singer-songwriter of the start of the Boomer generation.

Setting aside the reaping of whirlwinds from millennia ago, I’m going to invoke a popular folk song from a little over half a century ago. I do so because, in 1972, we lived in a more innocent world, before we knew how industrialisation could destroy our human species and when a western hegemony in democracy was taken for granted. Little did we know the precipice on which we were perched. 

The song is by the folk-rock colossus Neil Young and is called, appropriately enough, Harvest. It is, lyrically, one of his more obscure works and to listen to it now is to struggle to get past a strangulated hippy voice that verges on self-parody. 

But it repays the effort. Young’s lyrics are infused with religious reference and imagery, but no claim should be made for his affirmation of the Christian faith. Nonetheless, we’re entitled to view art through the prism of what informs us and, as such, Harvest yields its fruits. Young may well be singing about his lover, but it’s in love that all truth is explored.  

Listen to it. Young’s Harvest opens with the lines “Did I see you down in a young girl’s town/ with your mother in so much pain?” Through a scriptural lens, this sounds like the pain of incarnation, the sharing of Mother Mary’s agony in visceral human experience. 

It continues: “Will I see you give more than I can take”; for the confessing faithful, we’re at the foot of the cross here. “Will I only harvest some?”; we can, all of us, only harvest a little of the mystery of that event. “As the days fly past, will we lose our grasp?”; of course we will – time is finite. “Or fuse it in the sun?”; an uncanny pre-echo of climate change worthy of Nostradamus. 

We need to be careful of ascribing too much of a prophetic voice to Young. This was, after all, a fairly bombed-out singer-songwriter of the start of the Boomer generation. But it’s also true that we should be careful of where we look for prophetic voices. 

For Young, the Harvest is indeed a cruel and painful event, which we can only understand in part. We do indeed reap what we sow, but there may be purpose to be found in that. And the Harvest is indeed bitter, but in it we may glimpse a plan: “Dream up, dream up, let me fill your cup/ With the promise of a man”. 

Or, okay, it’s just a song, harvesting a good deal of cash for its writer and singer. I’m no big fan of Young. But it might just have told me more about the Harvest than singing All Things Bright and Beautiful

Article
Atheism
Belief
5 min read

Dawkins is wrong about the nature of belief

You can’t rejoice in its collapse and like its cultural inheritance too.
A man sits and speaks, against a background of a bookcase.
Dawkins on LBC.

Richard Dawkins sat in a tree,  

Sawing every branch he could see,  

As he sawed through the branch on which he sat,  

He raged, "It's not fair that I should go splat!" 

I am a recovering New Atheist. I was such a New Atheist that I have a claim to fame: I have given what-for to Anne Widdecombe and the Archbishop Emeritus of Abuja. I was there, as a spotty, greasy haired, angry teenager when Christopher Hitchens and Stephen Fry socked-it-to the Roman Catholics at an Intelligence Squared debate. The motion was ‘The Catholic Church is a Force for Good in the World’. The question I asked was so poorly formed that the moderator deemed it a comment.  

I was a callow youth. Forgive me.  

I am now not quite so young and not quite so spotty. Now that I am a man, I have put away childish things. I have abandoned atheism and embraced faith in Jesus Christ. I am a priest in the Church of England, fully in favour of the Ten Commandments and the moral framework of the Church. Clearly, I’ve been on a journey.  

So, it seems, has Professor Richard Dawkins.  

The author of The God Delusion, and scourge of many public Christian thinkers and apologists, has recently made some turbulent waves. Having surfed the tides of New Atheism, he now seems to be swimming against the current. He is a proud ‘cultural Christian’. In an interview on LBC he forcefully defended the Christian inheritance of this country: 

“I do think that we are culturally a Christian country…I call myself a ‘cultural Christian’… I love hymns and Christmas carols…I feel at home in the Christian ethos… I find that I like to live in a culturally Christian country…” 

Professor Dawkins went on to clarify (several times!) that he doesn’t believe a single word of Christian doctrine or the Bible. He was cheered by the continued decline in the numbers of believing Christians in this country. This wasn’t his Christianity. He argued that the distinction between a ‘believing Christian’ and a ‘cultural Christian’ is such that one can be both a very firm atheist and a ‘cultural Christian’. He doesn’t want people believing the Virgin Birth or the Resurrection of Jesus, but he does want us to keep our Cathedrals and beautiful parish churches. At first reading this could be seen as positive - an unlikely defender of the Christian faith coming to the rescue of a beleaguered Church.  

It isn’t. 

What the interview demonstrated was that Professor Dawkins doesn’t really understand the nature of belief or the nature of culture. If he did, he would understand a basic principle: culture doesn’t just magically appear and grow. Culture is formed and maintained from fundamental beliefs.  

You can’t have the fruits without the roots. 

Professor Dawkins likes church music. He likes the architecture of grand Cathedrals. He likes living in a society with a Western liberal ethic. All three of these fruits have grown from roots of the Christian tradition, and not just any Christian tradition. They have grown out of the BELIEVING Christian tradition.  

Why on earth would people spend inordinate amounts of time and money building Cathedrals if they didn’t actually believe the worship of God was important? Why would musicians pour out the best of their creativity into sacred music if not for a love of Jesus? Why would they structure our society in a way that sees the care of the poor and oppressed as a fundamental necessity if they don’t take the Sermon on the Mount seriously? 

People don’t die because they quite like a soft cultural inheritance - they die because they believe! 

Professor Dawkins finds himself living in a world that has been so shaped and saturated by Christianity that even our secularism has been called ‘Christian’. He lives in a Christian house. He likes it. Now he thinks he can have it and keep it while seeking to undermine and destroy the very beliefs that are the foundation, the stones, the mortar. 

He can’t.  

You don’t get to demand that everyone build their house on sand, and then complain that it is collapsing…and he does worry that it is collapsing. Predictably, he opened the interview by discussing his qualms about Islam and how he wouldn’t want this country to change from being ‘culturally Christian’ to ‘culturally Muslim’: “Insofar as Christianity can be seen as a bulwark against Islam I think it’s a very good thing.” I find this invocation of my faith offensive - not just because I believe my faith is ‘the truth’ (not just a club for angry atheists to bash Muslims with), but because it is so stupid! 

I use the word advisedly.  

It is a comment from a man who can’t seem to understand cause-and-effect. People who don’t believe strongly in something don’t fight for it. Rejoicing in the collapse of Christian belief while expecting it to protect you from other religions is about as obtuse as an individual can get. The Church grew, and spread, and produced the hymns and cathedrals and ethics that Professor Dawkins loves so much, because of people’s firm belief in Jesus Christ as our Risen Saviour. People died to spread this faith - THIS CULTURE! As Tertullian said: “…the blood of martyrs is the seed of the Church.” People don’t die because they quite like a soft cultural inheritance - they die because they believe! 

It was this realisation that led me to where I am now. I found that everything I cared about flowed from the Christian faith I rejected, so I rejected it no more. I wanted to continue enjoying the ‘fruits’ of my ‘cultural Christianity’, so I stopped hacking away at the ‘roots’ of ‘believing Christianity’. Professor Dawkins is seemingly wilfully blind to this fact: ‘believing Christian’s make it possible to have ‘cultural Christians’. Take away the belief and just watch what happens to the culture. 

“I don’t was to be misunderstood. I do think it’s nonsense.” 

As a believing Christian I respond: can we please have our culture back, then?