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  • Gender Neutrality and Bible Translation

    by Henry Neufeld

    Many people in the pews don’t understand the controversy that surrounds this issue. Some think they do, but have misunderstood what the debate is about. This essay is not intended as a contribution to scholarly debate, but rather as an explanation to the general public as to what the issues really are. Though I have a definite point of view I believe you can read this essay, gain some insight into the problem, and still end up disagreeing with me.
    Some people prefer the term “gender accuracy” but I continue to use gender-neutrality, because that is the term most people in the church pews think of in connection with this issue. It is also part of the second and third issues that I list.

    Multiple Issues

    There is not a single issue of gender-neutral language, with people divided into “yes” and “no” camps. Rather there are at least three issues involved.

    1. The issue of gender references in Bible translation, where the reference of a Bible passage is (probably) to people of more than one gender.
    2. The issue of gender in references to God or angels as used in the Biblical text.
    3. The issue of gender in references to God or angels in modern liturgical language and in common speech.

    Gender References in the Bible

    There is a great deal of agreement amongst scholars about a number of references in the Bible in which one can clearly determine the gender of the persons referred to. In these cases, translators search for the best option to represent the actual persons referenced. If it is a group of men and women, modern usage usually requires some indication, such as “brothers and sisters” rather than “brethren,” or something similar.
    More controversial is the use of “he or she” instead of just “he” or the singular “they,” which were all deprecated by English teachers a few years ago, but have become nearly standard. These issues have an impact on how well various audiences understand the Bible, but they do not represent theological positions as such. Some people complain of political correctness when certain terms are used; others are annoyed when the sisters are not included. Let me suggest that this is a matter of preference. If you don’t like modern gender-neutral language, choose a Bible translation that doesn’t use it and find a church where the dialect spoken reflects your preferences. It’s not worth fighting over. (For help choosing a Bible version, see the Energion.com Bible Translation Selection Tool.)
    More controversial still is the idea of “male representation.” To understand this issue consider the difference in translation of Psalm 1:1 between the ESV and the NLT:
    Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; (ESV)
    Oh, the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join in with scoffers. (NLT)
    In order to avoid the gender specific language, the translators of the NLT have changed the singular reference to a man to a neutral and plural “those.” This changes the gender reference, but it also changes the number. There are those who believe that this dilutes the meaning, that there is an intention here to hold up a single man, definitely not a woman, as the example of the person who obeys God and is blessed. The ESV sticks with the gender specific and singular form.
    I chose the ESV and the NLT because those two translations are both done by evangelical translation teams, which makes it clear that this is not a liberal vs. conservative argument.
    Again, while I understand the issue, let me suggest that the best way to approach this is to choose a Bible version that is translated in the way you prefer. Nobody is deceiving anyone. The NLT translators, and others, such as the TNIV team, believe that the best way to convey the meaning of this verse is to present it in a gender-neutral fashion, keeping it clear that either a man or a woman who obeys God would be blessed. The ESV translators are sticking with the number and gender in the source text, assuming that people will understand that the blessing is not limited by gender, but believing that the spiritual position of the male is important and must be preserved.
    (Note that I don’t know the theological position of each of the ESV translators. Some of them might simply prefer the more literal rendering, despite some possible loss of communication, or might also not believe that there is that much loss of communication with the exclusively male pronoun.)
    All of these issues relate purely to translation. There is no question how Hebrew and Greek represented mixed groups of men and women. The question is how we express the same thing in English, being faithful to the source texts, and also being accurate and clear in the way we communicate.

    Gender Language Referring to God in Translation

    Most Bible translators will quickly tell you that they do not believe in modifying gender language used in reference to God. This issue becomes confused with the first issue. I am frequently asked when teaching whether the NRSV is that “gender-neutral” Bible. Normally people are referring to various efforts to change terminology used in reference to God, modifying he to she, or to a combination of masculine and feminine pronouns, or referring to “Mother-God” instead of “Father God.” But the NRSV did no such thing. All of its modifications of gender language fall into the first category I listed above, and are hardly more radical than those of the evangelical NLT.
    This type of language with reference to God should be clearly distinguished from translating simple references to persons or groups of people. The vast majority of Bible translations are not nearly so radical. There have been a few experiments in translating references to God in the Biblical text, but none of these occur in mainstream versions. Despite the fact that if you put “gender neutral” and “NRSV” into Google, you’ll get multiple pages of listings talking about the “gender neutral NRSV,” the NRSV only deals with references to groups of people and does so quite well.
    It is because of this confusion that many people would like to change the terminology, using “gender accurate” for the instances I noted in my first heading, but saving the term “gender neutral” for this second area.
    For historical reasons, I would suggest that translating the scriptural references to God using modern gender neutral terminology is inappropriate. The writers of the Bible used masculine references to refer to God; they understood his role using masculine metaphors, and we should not obscure this historical fact.

    Gender References to God in Modern Liturgy

    But what about references to God by feminine terminology in modern liturgy or in common conversation about God? One of my favorite authors, Andrew Greeley, regularly uses feminine pronouns and other references to God in his novels. I do not find this in any way offensive.
    Why do I find gender-neutral translation of references to God in the Bible offensive, but not modern use? The issue is both historical and experiential. Historical, in that it is simply a fact that metaphors for understanding God were largely masculine in Biblical times. We should not hide from facts of history. But it is also experiential in that it is extremely valuable to understand that our experience with God can change and grow, and that we can learn to understand God under new terminology and new metaphors. When we try to make modern people out of the prophets, we tend to obscure this fact. We don’t have to change their experience in order to celebrate our own, developing experience.
    So while I would object to alteration of references to God in a Bible translation, I am not disturbed by such references in modern liturgy. I would add one note, however. Those who change the image of God to a purely feminine one are, I believe, losing just as much as those who see only masculine aspects to God. Don’t let fear and bad examples of men in your own life prevent you from seeing the masculine aspects of God’s character.

    Summary

    Let me simply suggest that the issues of Bible translation can be easily solved by choosing the Bible translations that we use wisely. If certain language does not communicate well with you, don’t use versions that use that language. At the same time, don’t force others to use only versions that communicate best with you-they may be very different from you.
    In liturgy, we need to make sure to both communicate, and allow the worshippers to worship. Liturgy can either help people get closer to God, or it can stand in the way. We simply need to look at how individual church members can best worship, and try to facilitate their experience with God as best we can.
    For more information, see What’s in a Version, a pamphlet from Energion Publications, or the book by the same title and author, What’s in a Version?

    Henry Neufeld is the owner of Energion Publications and the editor of this eZine. He has BA and MA degrees concentrating in Biblical Languages, and has done post masters work in Linguistics.

  • Stewards of the Gospel

    Ezekiel 37:1-37:14

    March 13, 2005

    A sermon presented by Dr. Bob McKibben at Pine Forest United Methodist Church

    Adapted From: “More than Hatch, Match, and Dispatch” By: Rev. Joseph Smith, Takoma Park Baptist Church, November 2000
    Scripture quotations are from the Revised Standard Version
    Many years ago, I did a wedding in Atlanta in an old log church. The grounds surrounding the church were breath-taking. The church itself was very rustic on the outside, but the sanctuary was unbelievably beautiful. It was the perfect setting for a wedding. I learned that funerals were also held there and many young families would also bring their babies to be baptized. But there were no regularly scheduled worship services. No spiritual nurturing goes on there. It is for ceremonial use only – for weddings, for funerals, for baptisms. People come to the Little Log Chapel for rituals, but there is no community there to love it, to cherish it, to make it alive with the sound of children’s laughter or the weeping of souls in anguish. It’s just a place of ritual. Otherwise, it’s dead. Dry and dead.
    Unfortunately, many folks think of all churches in those same terms – ceremonial and ritualistic. In fact, we have a little joke about it in ministerial circles. Pastors speak of their ministry as hatching, matching, and dispatching – baptisms, weddings, and funerals. These are the great ritual moments of life. People expect the church to be ready when they hatch, match, or dispatch. I believe, however, that those rituals are empty of power if they are celebrated outside the vital community of God’s people. These are empty ceremonies unless they are set in the midst of a people who are about the Lord’s business, and who can see the power of the Lord at work bringing new life.
    There was no more empty and traumatic time in the history of God’s people than the sixth century before Christ. 2600 years ago the nation of Israel had been destroyed, its leaders taken into exile. It looked as though their humiliation was complete, and that their nation would never thrive again. They felt no hope. They were ready to give up. But into their midst came one of the strangest personalities of all history, the prophet Ezekiel. Through this unusual man, God spoke a word of hope to a dry and weary land. And I believe God can speak that same word of hope to His church today.
    Ezekiel saw in his vision a valley. The valley was one where a tremendous battle had been fought. Obviously the battle had exacted a tremendous toll. The valley was now strewn with the bodies of the slaughtered. Nothing was left but dry bones. They had been there so long, rotting in that valley, that their flesh was gone and there was nothing left but sun bleached bones. Can you imagine anything more hopeless? Can you think of anything more lifeless than dry bones rattling around in the desert wind?
    But our God gives life! Where there is doubt, God gives confidence. Where there is anxiety, God gives peace. Where there is despair, God gives hope. And where there is death, God gives life! Even to dry bones. Even to a church that is only ritual, hatch, match, and dispatch. God gives life!
    I.  First, when God gives life to His people, He does it thoroughly? He does it completely. When God gives life to dry bones, as Ezekiel saw it, He will put everything in place. He will leave nothing out.
    Thus says the Lord GOD to these bones: “I will cause breath to enter you, and you shall live. I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the LORD.”
    When God gives life to His church, it is not in a puny, timid way. It is in a great and powerful way. A full-bodied way. God wants His church to be complete. God wants His church to be more than bare bones. God wants His people to have a full and wonderful life.
    Some churches – most churches – have narrow visions. Often they are about one thing and one thing only. I know of a United Methodist Church whose passion was foreign missions. The leaders so profoundly believed in foreign missions that they led that church to give more than half of the church budget to missions. That’s passion! Passion is good – but the church failed because it couldn’t pay its bills.
    I know of another United Methodist congregation led by a pastor who wanted to make his church a “Community Life Center.” This is a great vision – to open wide the doors of the church to the whole community. The pastor raised the money to build a nice facility then gave it to the community. Again, sounds great! Now the church can only use the building on Wednesday and Sunday. They are also not allowed to remove the newest sponsor’s sign advertising a major beer company. The church is more than just a ritual house, or a collection agency for overseas missions, and certainly more than just a “civic center.” The church needs flesh and sinew on its bare bones.
    As your pastor, I have never been able to simplify the vision of what Pine Forest United Methodist Church ought to be. I see evangelism just as important as education, and worship just as significant as pastoral care, and missions and fellowship as indispensable. I think we have to do it all. I believe that the way God gives life to His church is to give us completeness. God gives life thoroughly. If we are faithful stewards of the Gospel that leads to new life, we must be more and do more.

    • More in evangelism, as long as there are lost sinners around us.
    • More in discipleship, as long as there are people who need spiritual maturity.
    • More in skill training, as long as there are those with gifts not yet being used.
    • More in ministry, as long as there are hurting people.
    • More than bare bones – sinew and flesh and skin.

    The story is told of a tour group going through Westminster Abbey in London. They were shown all the symbols of Britain’s history. They saw the place where the monarchs are crowned. They visited the tombs and the memorials to the nation’s greatness. It was a wonderful trip backwards in time. But one member of the tour group piped up and asked the guide a searching question. Said she, “Sir, has anybody been saved here lately?” I suggest that that is always the right question for anybody’s church. “Has anybody been saved here lately?” We are so much more than ceremonial, so much more than narrow vision, so much more than hatch, match, and dispatch. We are stewards of the gospel that leads to new life.
    II.  Next, I want you to notice that when God’s spirit gives new life to His people, He gives a rich variety of gifts. He gives gifts that go beyond what we expect. I believe that God wants His church to draw on all of the gifts that He gives. Ezekiel’s imagery is very striking. I prophesied, suddenly there was a noise, a rattling, and the bones came together, bone to its bone. I looked, and there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them. Then he said to me, “Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.” I prophesied as he commanded me, and the breath came into them, and they lived, and stood on their feet, a vast multitude.
    The “four winds” represents the wonderful diversity from which our God gives us life. The text says that the Lord put flesh and sinews and skin on, but there still wasn’t any life. No life until He breathed from the four winds.
    Pine Forest United Methodist Church has long prided itself on being an open and welcoming church. At least that’s what we say we are. But I suggest to you that until we truly reach out, understand, and embrace people who are different – with different personalities and different skills, we will be far less than what God wants us to be. We need to draw life from the four winds. We need to draw on all the gifts that a life-giving God has given us. God has brought to our congregation gifts from the four winds, from many places and from all sorts of backgrounds.
    Until we use those gifts, however, we can have all the church programs we want, all the activities we want, all the busyness we can handle. But if it is done by the same leaders who have been doing it for lo these many years, it will not bring the life the Lord wants us to have. If the work is done by the staff, then the game is over. We have lost. Life comes when we draw from the four winds and let the full range of God’s gifts blow through us. I know just about everybody in this sanctuary, and I don’t know anyone that doesn’t have some gift that can be used for the church and the Kingdom.
    We are blessed. We have much. We are diverse. It’s all here for a purpose. It’s here to make a difference in people’s lives. We are here not just to be spectators. We are stewards of the gospel that gives new life. We are so much more than hatch, match, and dispatch.
    III.  I am persuaded beyond all doubt that God is at work here. The issue is always whether you and I will see Him at work, or will we see only the dry bones of a lifeless church. The issue is always whether we see possibilities, or whether we find ourselves mired down in quicksand, sinking fast. If you only look at what’s on the surface, you might feel disappointment and despair. But if you see what God sees, you’ll see more. O my people. I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the LORD, have spoken and will act,” says the LORD.
    If you only look on the surface of this church, maybe all you see is dry bones. You may see discouraged leaders, aging facilities, and some committees that don’t do much. But I don’t think that’s all the Lord sees.

    • The Lord sees new people coming to Christ and asking for help in gaining new life.
    • The Lord sees more children showing up for our children’s activities.
    • The Lord sees several people who have declared they feel His call into ministry.
    • The Lord sees an emerging family life program.
    • The Lord sees a complex of buildings and fields that could be used for Kingdom work.
    • The Lord sees people who are waking up to deeper yearning for learning.
    • The Lord sees a church jam packed with potential. And all it takes is the vision to understand what God wants to do.

    We are on the edge of a new day in our congregation’s life – new people, new ideas, new energies, and new vision. God-given vision. I urge you to give yourself to this emerging vision.

    • I know no better place than here for the dry bones of my spirit to find new life.
    • I know no better place than here for my heart to find genuine fellowship.
    • I know no better place than here for my spiritual gifts to be invested.
    • I know no better place than here for my tithe to be used for the Kingdom.

    You say, but pastor, what about me? Will I get my needs met in all of this? Will I be spiritually fed? Feed me too. Feed me first. To that I respond that the only people I know who have to be fed by others are either infants, who haven’t learned to feed themselves; or couples getting married, who stuff cake into one another’s mouths; or dying people, too weak to help themselves any longer.
    Everybody else can feed from the bounty spread on the Lord’s Table. The church is a whole lot more than hatch, match, and dispatch. The church is the steward of the gospel that leads to new life.

    Dr. Bob McKibben is pastor of Pine Forest United Methodist Church. He has a degree in Music Education from Florida State University and Master of Divinity and Doctor of Ministry degrees from Emory University. He has served as a guest speaker at Camp Meetings, Revivals and other events throughout the southeast. Dr. McKibben has been designated a Growth Plus consultant and is a faculty member of the Faith-Sharing Initiative, both sponsored by the United Methodist General Board of Discipleship. He is a former Community Spiritual Director and board member for the Walk to Emmaus.

  • Entering the Kingdom

    by Chris Eyre

    The text of a sermon presented at the Bowers Allerton Mission Hall

    Seeing all the coverage about Israel and Palestine, and doing some background reading, a thought came to me.
    Yasser Arafat is a son of God.
    Shocking, isn’t it? Whatever you think of the rights and wrongs of the current conflict, Arafat is a long time terrorist, and his followers (if not he himself) have been responsible for the deaths of a lot of innocent Israelis.
    But bear with me. In Matthew’s gospel, we read “Blessed are the peacemakers, for they shall be called children of God” (Mat.5:9). Chairman Arafat was once a joint recipient of the Nobel Peace Prize. And he’s a male child, so he’s a “son”. Stands to reason……
    I think, following that, that we’d all want to take refuge in the passage from Ezekiel (Ezk.18) in the reading “When a righteous man turns away from his righteousness and commits iniquity, none of the righteous deeds which he has done shall be remembered” (Ezk.18:24). To be fair, I’d also suggest that it’s about time that those in Israel read and took to heart the wording of that chapter. There are too many fathers who have eaten sour grapes (Ezk.18:2), and too many children whose teeth are set on edge (Ezk.18:2). That passage marks the point where Judaism abandoned the concept that the sins of the fathers were visited upon the children (Ex.20:5, Ex.34:7, Num.14:18, Deut.5:9, Jer.32:18) and was a precursor to the development of the Judaism which became Christianity.
    So, perhaps, for a brief period, Chairman Arafat was a son of God and would have been received into the Kingdom of Heaven (or the Kingdom of God – I don’t make a distinction between them, and where Matthew says “Kingdom of Heaven”, Mark says “Kingdom of God” when describing otherwise the same saying). Perhaps, at some time in the future, that will be the case – we can hope and pray so.
    Matthew also tells us Jesus said that the poor in spirit qualified (Mat.5:3). Those persecuted for righteousness’ sake (Mat.5:10). Those who feed the hungry, give drink to the thirsty, welcome strangers, clothe the naked, visit the sick or prisoners (Mat.25:34-37, Lk.12:32). Luke tells us “Love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the most high” (Lk.6:35).
    So we have a promise. These actions will deliver the Kingdom to us. Jesus reinterpreted for us the standards which Ezekiel talked of, including especially charity (Ezk.18:16), and added the foundation for the commandments – that we should love our neighbour as ourselves (Mat.23:39).
    So what is the Kingdom? We hear that it’s a pearl of great price Mt.13:35), as well as a grain of mustard seed (13:31), a leaven (13:33), a treasure hidden in a field (13:44), good seed (13:24), choice fish (13:47), the new and the old from a treasure (13:52), a good return on investment (18:23), given in fullness irrespective of our worth (20:1). Confusing…….we should obviously look for it, but what will we get?
    Paul writes “For now we see through a glass, darkly, but then face to face: now I know in part; but then shall I know even as I am known”. (I Cor.13:12). What we hope for is a glimpse of God as He is, a connection with Deity, a foundation for our existence. And this is indeed a pearl of great price and a treasure. Seeing through a glass darkly is accepting the grain of mustard seed which can grow, accepting the leaven which will raise our spirits. Clearly, this is something which we cannot comprehend without experiencing it, and we will experience it only in part.
    Mind you, Matthew also tells us Jesus’ words “Unless your righteousness exceeds that of the Scribes and Pharisees, you will never enter the kingdom of heaven” (Mat.5:20)- but that may say more about how he felt about the Scribes and Pharisees than it does about what we need to reach the Kingdom.
    More seriously, though, he says also “Except you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child, he is the greatest in the Kingdom of heaven”. (Mat.18:3-4). Has the promise been taken away if we can’t manage to abandon all our adult attitudes?
    No, I don’t think it has. I think Jesus speaks here from the absolute knowledge that, before God, we will inevitably react as little children.
    Now, when will this happen?
    Is it to be when we die? Is it to be when Christ comes again?
    I don’t think it has to be. In Matthew’s and Luke’s gospels, Jesus speaks of the Kingdom being at hand several times, as does John the Baptist before him (Mat.3:2, 4:17, 10:7) – but this is often interpreted as talking of an event which hasn’t happened yet. I think that’s not a correct reading. Luke tells us Jesus promised “There are some standing here who will not taste of death before they see the Kingdom of God” (Lk.9:27) – and this was nearly 2000 years ago!
    Was he wrong? Were his audience going to die before a second coming (as they clearly did) without his words being fulfilled?
    I think not. I believe he was right; I believe some of them did see the Kingdom of God, and indeed entered into the Kingdom of God, within their natural lifetimes. The Kingdom is a thought away, if, indeed, it isn’t filling some of us as I speak.
    I’ll assume that anyone who’s looking into space and seems to me not to be concentrating is experiencing the Kingdom at this moment…….
    But I’d like to hear some testimony about it from them later.
    But I don’t see any promise of when this entering into the Kingdom will happen, just that it will. Maybe not within our lifetimes, maybe at our deaths, maybe at some time after that.
    Let me move on to John’s gospel. John has a very different approach and talks of a very different vision from Matthew, Mark and Luke. John records that Jesus said “unless one is born anew, he cannot see the kingdom of God” (Jn.3:3) and “unless one is born of water and the spirit, he cannot enter the Kingdom of God” (Jn.3:5).
    I often attend a charismatic church, where they are very keen on the “born again” concept – and it seems to work. I’m not someone who’s gone through the formula of being born again in that way; neither was my father, who most of you will remember, and, I suspect, neither are several others present here today. Those of us who have arrived at faith by other means (and I’m going to come back to that) are going to find it difficult, at the least, to cast everything away and take a new path.
    So do we all need to be “born again”? Born twice, indeed? Well, not as a precondition. Look at Saul, on the Damascus road: you’ll remember that Luke writes in Acts “But Saul, still breathing threats and murder against the disciples of the Lord, went to the High Priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. Now, as he journeyed he approached Damascus, and suddenly a light from heaven flashed about him. And he fell to the ground, and heard a voice saying “Saul, Saul, why do you persecute me?” And he said “”Who are you, Lord?” And he said “I am Jesus, whom you are persecuting, but rise and enter the city, and you will be told what you are to do.” The men travelling with him stood speechless, hearing the voice but seeing no one. Saul arose from the ground, and when his eyes were opened, he could see nothing, so they led him by the hand and brought him into Damascus. And for three days he was without sight and neither ate or drank” (Ac.9:1-9).
    Saul’s heart was filled with anything but humbleness and charity, and he was a persecutor rather than the persecuted. He didn’t qualify under any of the headings I’ve mentioned, but God still gave him a vision, a faith and a mission all in one all-encompassing experience. I’m sure that in the process he was born again spiritually, as I’m sure that in entering into the Kingdom of God each of us are born again spiritually – if not yet, then in the future.
    I’m sure you’ve all realised that I’ve now covered three basic ways of attaining the Kingdom.
    We can have faith, do those things Jesus stated would entitle us to enter the Kingdom, and rest assured on his promise that we will do so (though we ought to take to heart the passage from Ezekiel (Ezk.18:24).
    We can go through the ritual conversion which has been made out of the passages in John I mentioned and others. As I’ve said, it seems to me that this is a fairly effective way of opening a line to the Kingdom. I think John knew this route, having travelled it himself – I see his poetic writing in his Gospel as evidence of this – we all know “In the beginning was the Word, and the Word was with God, and the Word was God”, and we all know “I am the Way, the Truth and the Life; no one comes to the Father but by me.”
    Or, a very few of us may be zapped by God like Saul. We won’t deserve it, but it will give instant access to the Kingdom and change our lives forever. We can’t ask for it, we can’t do anything to encourage it; it will just happen.
    Unfortunately, after he became Paul, he didn’t write anything about that experience which might give us a glimpse of it from this great writer. The best I can come up with is from Blaise Pascal, the famous French mathematician, written in his notebook: “From about half past ten in the evening to about half an hour after midnight.
    Fire.
    God of Abraham, God of Isaac, God of Jacob.
    Not the God of philosophers and scholars.
    Absolute certainty; beyond reason. Joy. Peace.
    Forgetfulness of the world and everything but God.
    The World has not known thee, but I have known thee.
    Joy! Joy! Tears of joy!”
    What Paul does write of at length is his knowledge that, once such an experience has happened, there is no going back, and areas where there is no room for doubt (Rom.12:2 etc.). And that the fruits of the spirit will flow inevitably (I.Cor.12).
    Now, I did get zapped like Saul, or at least like Pascal. My father didn’t. He left myself and mum a message which we read after he died, and it was clear that he hadn’t had more than a glimpse of the full possibility of entry into the Kingdom and had many doubts and uncertainties. I wish he had had more; I know that Jesus’ promise means that he now does. I know that that promise means that all can share in that Kingdom, whether we arrive by a life of faith and works, whether we seek an instant transformation with the Charismatics, or whether God just decides it’s time for us to change and changes us without warning.
    But, knowing father’s doubts, I’ll pray that we can all enter the Kingdom sooner rather than later, and go through the rest of our lives with the absolute certainty given to John and to Paul.

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