Snippet
Comment
Eating
Fun & play
Resurrection
2 min read

How do you drink religiously?

A Dry January ad catches the eye.

Jonathan is a priest and theologian who researches theology and comedy.

A subway billboard ad show a nun cradling a beer.
Lucky Saint.

On a recent trip across London, I was slightly surprised to be exhorted multiple times to “Drink Religiously.” For those of you, like me, not from the capital, this is an ad campaign for Lucky Saint non-alcoholic beer.  It features an image of a nun in a classically pious pose, cradling in her hands a bottle of the apparently blessed brew. 

Further research (by which I mean a quick Google search), revealed the beer is a new arrival on the scene, and is the “official” beer of dry January. And the name? Well the website claims it is “a wry nod to the virtuousness of drinking alcohol-free.” 

Christian nerd that I am, this ad got me thinking. What should we make of the suggestion to “drink religiously”? 

Well firstly using the imagery of religion to advertise beer feels a little new. Doing things “religiously” has not tended to be seen as a positive, and so it hasn’t been a key part of the advertising strategy of brewers: an advert that tells you to drink sinfully sounds a lot more plausible. Maybe this is over-reading things, but the ad is emblematic of what we are increasingly observing – our culture feels more open to God, or at least to religion, than it was. Even if all we do with that openness is sell stuff. 

That said, the ad also works because it assumes we all know what religion is, so much so that we know what “drinking religiously” would involve. Religion, in the language of the ad, is concerned with moral uprightness. Obviously religious people, if they are going to drink, are going to drink alcohol free beer, because we all know that alcohol is morally bad, or so the implied argument goes. They even use that rather unfashionable word virtue. There’s more than a hint on the website that drinking this beer makes you just a little bit better than everyone else. 

But what might Christian religious drinking be? Well, I can only speak for myself, but the ad made me think about Communion – that strange moment in church services where Christians drink wine to remember, and somehow partake in, Jesus’ blood. 

Now, Communion is an incredibly rich topic and has layer upon layer of meaning. But one thing we remember as we eat bread and sip wine, is that we are precisely not better than other people. That to be “religious”, or better still to be Christian, is not to be more virtuous than others, if anything it is to be more aware of our need. 

When we come to take Communion, we come with empty hands, and are fed. We come acknowledging not our luck but our weakness, and are given drink. We come with our need and are met by the God who gives us more than we can imagine, because he gives himself. 

What might it mean to “drink religiously”?  

Call me a cynic, but I think it might be something other than just enjoying the taste of beer without risking a hangover. 

Perhaps it might mean to meet with Jesus Christ in a sip of wine on a Sunday morning. 

But then I haven’t actually tried Lucky Saint, so who knows, maybe drinking it really is a religious experience. 

Cheers. 

Article
America
Comment
Nationalism
Politics
3 min read

The dangerous prayer that Donald Trump just prayed

What it really means to call on God in an age of messianic mimicry.

Jared holds a Theological Ethics PhD from the University of Aberdeen. His research focuses conspiracy theory, politics, and evangelicalism.

The US Capitol, where Donald trump will be inaugurated as the 47th President of the United States

The most important moment in the inauguration occurred in a blink of an eye. A matter of seconds. As President-elect Trump takes the oath of office, he voiced a prayer spanning four simple words, so help me God.”

This isn’t the first prayer we’ve heard from these steps. Trump echoed prayers offered by a mob of his supporters ascending those very Capitol steps just a few years ago. The reality of pardons characterised this administration from Day One. Perhaps, in a few years’ time, a statue to a J6er will stand in the Capitol Rotunda. I remember reading that prediction from a journalist in the days immediately following, and couldn’t imagine it. Now? I can.

The party platform has become the communion table. Our prayers are filled with content of ideology and theology. We have shown ourselves to be captive to the zeitgeist of our time, consuming propaganda and debating the truth” about January 6, 2021 in ways that betray our own capitulation, justifying an ascendant administration casting the shadow of authoritarianism with its aspirational populism and tech oligarchs.

 

To invoke the God of the Christian faith is to invite dispossession and disillusionment with all we once counted necessary” and took for granted

We cannot consider what it is to be Christian before American. This collusion makes it clear why and how Trump assumes the Presidency as a convicted felon without losing much of his Christian” base. Why? Because we failed to pay attention to the prayers of January 6th. To the god they revealed in our midst, and the militant devotion this god demands. A god who is a paranoiac, split between ideology and theology, whose spirit bears the name Jesus” only in messianic mimicry.

How might we regain our footing and our faith? It begins with taking prayer seriously. If the Christian life is—ever and always—a life of calling upon God” (as the great Swiss theologian Karl Barth put it) then our attention must be placed upon this small little prayer packaged in the Oath. Perhaps we pray this prayer ourselves: So help us God.”

Because it is a dangerous prayer. We have forgotten: it is dangerous to call on God. This presidential prayer invokes divine aid to preserve, protect, and defend” the Constitution, but to invoke the God of the Christian faith is to invite dispossession and disillusionment with all we once counted necessary” and took for granted, all as the consequence of encountering the Crucified One.

Some see in Trump the advent of revival in America. Some see in Trump democracys executioner. But to invoke the name of God in America is to make us radically free and thus responsible to Gods command of peace and justice.

The Dutch Reformed pastor, K.H. Miskotte, whose ministry took place in Nazi-occupied Amsterdam, saw it clearly: this God is a saboteur. To invoke this God invites sabotage, and grants us a dissenting faith, one marked by abject denial and disbelief in all other claims to totality and authority and power.

Might we dare to believe such power operates in and through a prayer that cynics count as propaganda?

If the rogue word became Trump and rages among us; then it is the responsibility of Christians to remember as well the Word once for all delivered to the Saints. And the surest sign of this remembrance is not activism first, but the renewal of our prayers.

There is then, a powerful reality at work in this four word prayer. To pray to the God of Jesus Christ is to invoke and provoke sabotage of all our schemes, our slogans, our rogue words. And even in this, we can be confident that this triumph of God is for our good. It was Walter Wink who, with an eye on the earliest Christians, came to ask

What happens when the State executes those who are praying for it? Even as the lions lapped the blood of the saints in the Roman Colosseum, Caesar was stripped of his arms and led captive in Christs triumphal procession.”

Might we dare to believe such power operates in and through a prayer that cynics count as propaganda?

In the renewal of our prayers, perhaps a truly Christian resistance can emerge in our days. A resistance grounded in confession, a witness in word and work to the risen Jesus who lives against all messianic mimicry, who promises us a Spirit of malice towards none and charity for all”—as Lincoln recognized, in his own inaugural address to the American people in 1864.

May we continue to pray, so help us, God,” unafraid of where this God leads us in freedom.