What is in Kelvin's Head?

  • Christmas in St Mary’s (with a twist at the end)

    Christmas is a time of joy and celebration, and there is perhaps no better place to experience the magic of the season than at St Mary’s Cathedral in the Scottish Episcopal Church. With its stunning architecture and rich history, this beautiful space offers a truly special and meaningful way to celebrate the birth of Jesus.

    One of the highlights of a Christmas service at St Mary’s Cathedral is the music. The cathedral’s choir is known for their beautiful voices and their ability to bring the festive carols to life. The church also features a grand organ, which adds a sense of grandeur and majesty to the service. Whether you’re a fan of traditional carols or more modern hymns, you’re sure to be moved by the beautiful music at St Mary’s Cathedral.

    Another highlight of a Christmas service at St Mary’s Cathedral is the sense of history and tradition. The cathedral dates back to the 19th century and is known for its stunning Gothic architecture. The service itself is filled with rich traditions, such as the lighting of the Advent wreath and the reading of the Christmas story from the Bible. These traditions help to create a sense of awe and wonder that is so fitting for the holiday season.

    But perhaps the most special aspect of a Christmas service at St Mary’s Cathedral is the sense of community and togetherness. As people from all walks of life come together to celebrate the birth of Jesus, there is a feeling of unity and love that is truly special. Whether you’re a lifelong member of the cathedral or a newcomer to the community, you’ll feel welcome and included in the celebration.

    In short, Christmas services at St Mary’s Cathedral in the Scottish Episcopal Church are a truly special and meaningful way to celebrate the holiday season. With their beautiful music, rich traditions, and sense of community, these services offer a chance to experience the magic and wonder of Christmas in a truly special and meaningful way.

    If you’ve made it through this blog post this far and you have a slight sense that there’s something odd about it the you’d be correct. The post above, not in italics wasn’t written by me. It was written by a machine – specifically the ChatGPT bot that has recently been released to the world. You tell  it what you want it to write and it does it.

    This one was generated by the prompt, “Write a blog post about how wonderful Christmas services are at St Mary’s Cathedral in the Scottish Episcopal Church”.

    Now, it doesn’t sound quite like me and it isn’t the most exciting writing there is. Perhaps it is even slightly stilted. But it is a fairly convincing attempt at the problem I gave it to do.

    This technology is going to make all things new. Academia in particular is going to have to change very quickly in the way it assesses students.

    This is disruptive technology. It can be used to do funny things – I could just have easily got it to write the above post in the voice of Donald Trump.

    Thus: “Let me tell you, folks, this place is amazing. The music is absolutely incredible, with the choir singing all of your favorite carols in the most beautiful way. And the organ! Wow, what a sound. It’s truly something to behold…”

    But this isn’t just entertainment. It is something completely and utterly new. Nothing you ever read again comes with a guarantee that it was written by a human being.

    The world is changed. As someone once sent with a telegraph key, “What hath God wrought”?

7 responses to “Revised Commenting Policy”

  1. Darren Moore Avatar
    Darren Moore

    I try to stick to the policy, whilst commenting on it.

    Most of it pretty understandable/standard. But,
    1.using Scripture as a weapon/quoting isolated verses. To a point I agree, but surely as well as the whole has to be understood as part of the whole, the whole is made us by parts. People misuse the Bible by taking a verse out of context, but they can easily be shown up. Otherwise we can’t use the Bible at all, other than saying – read all of it – there’s something that relates to what I’m saying.

    2. How does the disclaimer square with not being able to comment on PSA? Is that a given (i.e. that it’s nonsense)? Are other opinions banned? Like Roman Catholic views. Even if (highly unlikely) it’s a minority view, are other historically minority views banned (charismatics, baptists) and non-Christians and all liberals – as there views are pretty minority.

    3. Likening gay people to murderers. Unpleasant I agree. Although if (if I may quote a verse – but not to prove a point), this a reference to the 2nd 1/2 of Romans 1, the list includes people who disobey parents and the greedy. Presumably they’re still fair game?

    Just not sure this quite stacks. It’s why people ask, “What are you afraid of?” when it comes to PSA?

    Reply
    1. Kelvin Avatar
      Kelvin

      Darren – thank you for your interest. However. the question is not whether you think this commenting policy quite stacks but whether I do.

      Reply
  2. John Sandeman Avatar
    John Sandeman

    Kelvin,
    When reading about theories of the atonement, there is a real risk of continually reading things that have been said many times over – as you point out. But can I credit you with something reasonably original? “We’ve already established that like most Christian people I don’t believe in it.” I have never worked out how to determine the proportions of Christians who believe the various atonement theories. Is there some research out there?

    Reply
    1. Kelvin Avatar
      Kelvin

      Thanks John – I’m not aware of any research though I’d be interested in any there was. When I wrote that, I was thinking not simply of who believes what now but also of Christians through time. The history of these various ways of understanding the (or an) atonement is fairly well attested and it is clear that some have risen and fallen through time.

      My presumption is that most of the people in the great blocks of the Roman Catholic and Orthodox Churches (both now and through history) don’t believe in penal substitution – or at least, don’t believe it in the same way that a classical evangelical might believe in it as doctrine which must be personally accepted in order to lead to individual salvation. However, as you rightly point out, who believes what may not be so simple.

      Reply
  3. Darren Moore Avatar
    Darren Moore

    There are a few bits of research on this, but mostly from the context of PSA
    E.g. Chapter 5 of “Pierced for our Transgressions”, by Jeffery, Ovey & Sach (IVP), which is a quite survey of theologians, east & west, a dozen of which are pre-reformation, starting with Justin Martyr.

    Henri Blocher, “Biblical Metaphors of the atonement”, in the journal of the evangelical theological society, 47 (2004), pp629-645
    “The divine substitution: The atonement in the Bible and history” by Shaw & Edwards (Day One).

    I get the your blog, your rules. Just doesn’t sound like decent is welcome.

    Reply
    1. Darren Moore Avatar
      Darren Moore

      Bit of a PS,
      Robert Letham’s, “Through Western eyes”
      Looks at the differences & common ground with E-orthodoxy on lots of things, including salvation. Letham (Reformed), thinks there’s lots to get from the East re:-Trinity in worship, incarnational stuff, divination (rightly understood), but still holds that his “Reformed”

      Reply
    2. Kelvin Avatar
      Kelvin

      Well, Darren, I’ve found that there are quite a number of people who do want to meet and chat without the Atonement Thought Police stepping in to correct them all the time. In fact, though I expect you’ll be surprised to hear it, to those who don’t believe that particular doctrine, comments rather like your own can appear to be quite aggressive and verging on bullying.

      So, you may not feel welcome to behave exactly as you like here. You are not. And there’s a comminity of folk who like it that way.

      Reply

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