The Living God: A Guide for Study and Devotion
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About this ebook
Alister E. McGrath
Alister E. McGrath is a historian, biochemist, and Christian theologian born in Belfast, Northern Ireland. McGrath, a longtime professor at Oxford University, now holds the Chair in Science and Religion at Oxford. He is the author of several books on theology and apologetics, including Christianity's Dangerous Idea and Mere Apologetics. He lives in Oxford, England and lectures regularly in the United States.
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Reviews for The Living God
2 ratings1 review
- Rating: 3 out of 5 stars3/5The Living God by Alister McGrath is a good introduction to the aspects and theology of the Living God. This is the second book in the Heart of Christian Faith series. The first book, which I have not read, discussed the Christian creeds and is referenced in this book as McGrath discusses what it means in the creeds to say that we believe in the Living God. This book addresses the basic aspects of the Liviing: He is a personal God, an almighty God, the Creator of all things, and the Trinity. Where McGrath excels is using examples from his personal life, history, and other theologians to illustrates his points. I felt the book was a little weak on discussing the Trinity; however, as an introductory book into theology and the Christian faith the depth was probably just right.
Book preview
The Living God - Alister E. McGrath
Introduction
Faith and the Creeds, the first volume in the Christian Belief for Everyone series, explored why we need creeds and how they enrich our vision of the Christian faith and life. In this second volume we move on to consider what Christians mean when they speak about God.
The little word ‘God’ packs a big punch. The creeds cannot hope, and do not intend, to tell us what it feels like to believe and trust in God, nor the difference that this may make to the way we live. They do not convey a sense of the glory of God, so central to Christian worship and adoration. But they do provide us with a framework for putting and holding together our own understanding of the nature of God.
Shortly after I had learned to read and write at school, our teacher told us we were going to try a new game. It was about telling a story. Taking a piece of chalk, she wrote a few sentences on the blackboard. They introduced us to two characters – I think they were called Janet and John – and gave us some background about their homes and characters. After making sure we had absorbed this basic information, our teacher chalked up another sentence that went something like this: ‘One day, Janet and John had an adventure!’ ‘Now,’ she said, ‘you have half an hour to write about what happened next.’ Having started the story for us, she was encouraging us to finish it. I can’t remember exactly what I wrote, but I do recall having to ask my parents what the phrase ‘an overactive imagination’ meant when I returned home later that day.
In a similar way, the creeds offer us some basic statements about God and invite us to add colour and detail. Gradually, our personal insights are supplemented by material from books we’ve read, sermons we’ve found valuable, conversations we’ve had – and indeed from the rich quarry of Christian history and experience that’s ours to mine.
‘I believe in God, the Father Almighty, Creator of Heaven and Earth.’ This mere handful of words is the starting point for our journey of exploration. We learn that the foundation of our faith, the anchor of our souls is God. But the word ‘God’ needs to be opened up. Which God do we mean?
The creeds respond by stating that this God is the ‘Father’. The God that lies at the heart of the Christian faith is the same God who was known and trusted by Jesus of Nazareth. To trust Jesus is to trust ‘the God and Father of our Lord Jesus Christ’ (Ephesians 1.3).
Thinking about God as Father prompts us to consider the rich imagery that both the Old and New Testaments use to help us picture God. Images such as ‘shepherd’, ‘rock’, ‘mother’ and ‘friend’ enable us to put into words things we know about God that would otherwise be difficult to express.
The creeds then tell us that God is ‘almighty’. The sense of the Greek term that lies behind this statement is really, ‘the one who rules everything’ or perhaps even, ‘the one who upholds everything’. This naturally leads us to reflect on God as the creator of the world.
Yet there is another concept of God that neither the Apostles’ Creed nor the Nicene Creed makes explicit. It relates to the Trinity, which for many Christians is a perplexing idea, amounting to little more than some baffling celestial mathematics. Why make a simple faith unnecessarily complicated? In Chapter 5, ‘Mystery or muddle? The Trinity’, I try to explain why Christians came to the conclusion that they had to speak of God in this way, and why it actually makes a lot of sense to do so.
Like the first volume in the series, this book is based on sermons I preached over a number of years, and I take the greatest pleasure in dedicating it to the people of the Shill Valley and Broadshire benefice in west Oxfordshire, consisting of the churches in the Cotswold villages of Alvescot, Black Bourton, Broadwell, Broughton Poggs, Filkins, Holwell, Kelmscott, Kencot, Langford, Little Faringdon, Shilton and Westwell.
Alister McGrath
1
Which God are we talking about?
It was prize-giving day at my school. As usual a distinguished visitor had been invited to lend a little dignity to what might otherwise be a rather dull occasion, and before presenting the prizes he was invited to give a short address. The visitor was introduced in glowing terms as one of the greatest thinkers and writers Ireland had ever produced. This giant had descended from Olympus to talk to us! What a privilege! Rarely have I experienced such a sense of anticipation – my friends and I were on the edges of our seats with excitement.
Then he began to speak.
After about ten seconds, we realized we were in the presence of possibly the dullest person in Ireland. The speech probably lasted only ten minutes but it seemed like an eternity. My friends started passing notes to each other. Others held their heads in their hands or studied their watches in the hope that this would somehow make time pass quicker. To my relief I cannot remember the name of the speaker – like the speech itself it was best forgotten. The real problem was that there was a massive disconnection between what we were led to expect and what we actually experienced. The speech was lousy, probably thrown together hastily on the back of an envelope; but it was made even worse by our expectation that it would be brilliant.
Perhaps we approach the creeds with similarly unrealistic expectations. Do we anticipate a heart-stirring affirmation of the glorious riches of the Christian faith? If so we may be rather disappointed to find that there is a complete lack of dramatic build-up – and certainly no fanfare of trumpets – before the rather curt opening, ‘I believe in God’. As a statement it sounds about as exciting as, ‘I think it’s Saturday’.
It’s important to understand what the creeds are trying to do. They are not meant to convince outsiders of the truth of Christianity, nor give an exhaustive account of what Christians believe. Neither are they accounts of God’s superlative beauty and radiance, designed to attract the attention of curious bystanders. They were written by our forebears to help us enumerate the basic themes of our faith, allow us to savour them in their fullness and ensure we leave nothing out. As we saw in the previous volume in this series, the creeds are but sketch maps of the beautiful landscape of the Christian faith.
So who are the creeds talking about when they speak of God? We can forget the ‘abstract philosophical idea’ so beloved of armchair philosophers, and Homer’s grudge-bearing Greek Olympian deities, out to settle scores after being snubbed by upstart mortals or outwitted by other gods! The creeds bear witness to the God who is made known in and through Jesus of Nazareth, and they invite us to linger, ponder and savour all we know about that God. They encourage us to go deeper and further into the mystery of things not yet fully revealed.
The starting point for any sensible thinking about God is to realize that the human mind just isn’t big enough to cope with such a concept. It’s like trying to pack the Alps into a suitcase or the Niagara Falls into a coffee mug. How can the little word ‘God’ do justice to the magnificent reality to which it points? We can no more reduce God to words than we can take hold of the smoke of a candle that’s just been blown out, or capture sunbeams in a glass jar.
To use a more formal way of speaking, we can’t comprehend God – human reason is simply not capable of grasping God in full. It may try to prove and to define things about God, only to discover that what it has defined and proved bears little relationship to the ‘God and Father of our Lord Jesus Christ’. So while it’s great fun to explore human ideas about God, in the end we need to pay God the ultimate compliment. You tell us who you are! You tell us what you’re like! You approach us…
Some hear God calling them by name in the night. Like Samuel (see 1 Samuel 3) – they perceive a voice amid the darkness of the world and feel an urge to discover who is speaking and where this call might take them. Others read the Bible and sense they are being addressed directly by a person behind or within the text. For some, God is the one hidden in the beauty of a glorious sunset, in the breathtaking grandeur of a distant mountain range; for others, a living reality with whom they come into contact in prayer and worship. And for some, of course, God is all of these – and more.
Let’s look at one person’s encounter with God in more detail. The German writer Jürgen Moltmann (b. 1926), seen by many as one of the finest theologians of the twentieth century, developed a deep understanding of the way Christianity can speak into situations of suffering and pain. He once told me about how he came to faith,¹ his secular ‘enlightened’ family in Hamburg having had no interest in spiritual matters. Moltmann was drafted into military service in 1944 and captured by British troops in the final year of the Second World War. While a prisoner in Scotland, a well-meaning chaplain gave him a Bible, which he started to read. Moltmann found Psalm 39 spoke to him of someone who felt far from God but yearned to return, and he began to hear an echo of the Psalm’s themes deep within his own soul – ‘It called that soul back