The Baptist world is small.  The nuclear industry world is small.  When two small worlds intersect, as these two do remarkably often, I meet people who know people I know.  Some people thought that moving to Glasgow was a long way from people I know... but they failed to allow for the smallness of the worlds I inhabit, that we all inhabit. Without resorting to the blatantly obvious 'people I know who my church also know' because they are well-known figures in Bappy-land, here are some of the connections that exist...

• Someone in church who works with someone I used to work with, albeit briefly, albeit a long time ago
• Someone in church who is, technically, an alumna of the same London college as me, because his medical school merged with my college
• Someone in church whose son used to work for said college, and who knew/knows someone who taught me fluid mechanics and thermodynamics all those years ago
• Someone in church who knows the father of one of my friends because they used to work together for a Christian radio organisation
• Someone in church whose father is a retired Baptist minister who once preached with a view at Dibley (I don't know who declined whom!) and held pastorates in EMBA at churches now served by friends or former colleagues of mine
• Someone who went to university in Leicester and attended a church where I once, pre-Dibley, preached 'with a squint'
• Someone in the coffee shop opposite the church who comes from a village just a few miles from Dibley and who, over Christmas will be down there while I'm up here

Every now and then here, as formerly at Dibley, people ask me when I'm going home.  This grates a bit, though I know it is kindly meant, because no one would ask such a thing of a married minister.  Home is where your heart is, and my heart is here, in this place to which God has brought me, among these people whose lives already intersect with my own in all sorts of weird and wonderful ways.  The world is a small place, and the Christian/Baptist world even smaller.  The interconnectedness, which so delighted one of my former tutors (Brian Howden) whose former church secretary had been one of the engineers who worked for me, is part of what makes us who we are - the Body of Christ.

Oh, and if you are a reader who can give me a few more 'Brian-like' connections I'd love to know them.

By the wonders of advance posting, I am here today even before I wake!

Matthew 25 with its 'whatever you did (or failed to do) for the least of these, you did (or failed to do) for me' is one of the most significant influences on my understanding of ministry.  Trying to see Christ in others, to do for them as I would wish to do for Christ is not always easy.

How do we see, as God sees...

• The person with mental health issues who invades our personal space and insists on touching us
• The dogmatic fundamentalist who aggressivley tells us we are wrong, and who picks squabbles with anyone who challenges her
• The frail old man who smells of stale urine and whose speech is slurred
• The person with learning disabilities who sprays us with crumbs as he speaks with a mouth full of half chewed bread
• The 'aggressive' beggar who sits on the pavement and asks for money
• The feuding neighbours who shout loud and long over perceived offence

How do we spot Jesus, word made flesh, in our village/town/city?

How do others spot Christ in us?

How are we the unlovely person whom God loved so much he sent his only son?

Much to ponder, I feel.

Among my better loved Christmas carols is 'Born in the night, Mary's child' which speaks of birth in a borrowed room and burial in a borrowed tomb.  I like the concept of 'borrowing' in relation to Jesus, the itinerant who seems to have owned very little.  Indeed, the concept of 'borrowing' really extends from 'womb to tomb'... or does it?  If God created everything, then everything belongs to God anyway, and so God has 'divine right' to employ anything and everything.  But God has entrusted creation to humans, has somehow let go of that right without abdicating responsibility for it.  Which is why Jesus came, why Mary's womb, the Bethlehem stable, various rooms and boats, Simon of Cyrene's strength and Joseph of Arimathea's tomb (to name but a few) were borrowed, and employed, in Christ's service.  To borrow what you have made and surely, de facto, own is a mysterious concept indeed.

Yet there is something very beautiful about it too - that God would allow us to lend or even to give, by dint of our own choice or obedience, those things that to us are 'ours.'  Mary gave that which which was most precious - not only her body (as if that weren't enough) but potentially her marriage, her reputation and her life; Joseph of Arimathea wasn't so far behind really - his final resting place, his credibility among the religious leaders, his own reputation.  Mind blowing.

Another of my favourite carols is the much maligned 'In the Bleak Midwinter' with its final verse, 'what can I give him... give my heart.'  God does not simply snatch from us, God gives us opportunities to lend or to give.  All this is too big for me to get my mind around, and this is hardly a carefully considered post, there is no great pondering behind it, but to respond to God's call to employ what we have been entrusted in the service of the Gospel is, it seems, privilege indeed.

Last night I found myself pondering, as I often do at this time of year, why God chose to enter our experience as a human baby, no, actually as a human embryo, forming in the hiddenness of a peasants girl's womb in a culture that would most probably shame her, and in extremis execute her.  Why would God choose pregnancy, inherently risky - in our own country and time something like 10% of pregnancies fail within the first month - and so utterly ordinary?  Why would God do this at a time that meant the young girl, late in her pregnancy, would have to undertake a journey of some eighty miles on foot - afterall no twenty-first century travel company would have permitted her to travel.  Why would God not ensure there was a guest room waiting when they arrived?  Why would God alert a group of, undoubtedly grubby and possibly grumpy, shepherds out watching sheep?  Why would God drop hints to foreign 'pagans' that would lead them to abandon their homes and travel hundreds of miles to make sense of it all?  Why didn't God give them a map or a sat-nav rather than let them go to see Herod?  Why did so much conspire to make the miracle fail and yet it happened?

Often we have a too-clean Christmas story.  We marvel at how God protected his Son, supplying just-in-time somewhere to stay or an escape route to Egypt (with a whole new set of 'why' questions to ask) rather than marvelling at why God would do something so utterly stupid in the first place.  The potential for failure was enormous - and it isn't helpful to picture God stepping in every time it could have failed and making it all perfectly alright.

The apostle Paul asserts that the foolishness of God is wiser than human wisdow, which gives me confidence to say that what God did was stupid without fearing a thunderbolt from on high.  The incarnation is a miracle, let's not ever suggest otherwise, and part of that miracle is the very craziness of God in choosing a plan that could, at least humanly speaking, have failed even before it began.

So, as once more my mind is blown by the God who has the audacity to usher in the Kingdom simply by being conceived in a borrowed womb (more on borrowing in the next post), I stand in awe of Divine Stupidity.