⁵ The difference between 3) and 3) is a difference of emphasis. The first focuses on the Father-Son relationship. ‘God is not at odds with himself.’ Stott, The Cross, 131. The second focuses on rightly construing wrath. God should not be ‘seen as a pitiless ogre whose wrath has to be assuaged.’ Stott, The Cross, 150.

² In the first half of the twentieth century, people might have used the word ‘nerves’, as in ‘he really gets on my nerves’. Now we might also say that he stresses me out. See Jill Kirby, Feeling the strain: A cultural history of stress in twentieth-century Britain (Manchester: MUP, 2019).

¹⁸ There is no end of books on redeeming Capitalism; for example: Kenneth J. Barnes, Redeeming Capitalism (Grand Rapids, Eerdmans, 2018). Invariably, such works appeal to ‘ethics’ and ‘morality’. But because ethics flows from worship [Brian Brock, Singing the Ethos of God: On the Place of Scripture in Christian Ethics (Grand Rapids, Eerdmans, 2007)], and worship culminates in the eucharist, Bread of Hope appeals to the latter.

⁵ Ephesians 4:26; see also Tim Keller, Forgive: Why Should I And How Can I? (London: Hodder, 2022), 184–185.

⁶ Justice can also make it easier to forgive, Everett L. Worthington, A Just Forgiveness: Responsible Healing without Excusing Injustice (Downers Grove: IVP, 2009), 87–88.

⁷ Tim Keller, Forgive: Why Should I And How Can I? (London: Hodder, 2022), 9 (final paragraph).

²
Roy F. Baumeister, Julie Juola Exline, and Kristin L. Sommer, ‘The Victim Role, Grudge Theory, and Two Dimensions of Forgiveness’ in Everett L. Worthington, ed., Dimensions of Forgiveness: Psychological Research and Theological Perspectives (Radnor: Templeton Foundation Press, 1987), 85f. There are not only different dimensions of forgiveness, but different varieties altogether. ‘We should now refer to “forgivenesses”, to alert us to the variety of forms that forgiveness can take, and not speak of “forgiveness”, as if we are referring to one phenomenon that always takes the same form …’ Anthony Bash, Just Forgiveness: Exploring the Bible, Weighing the Issues (London: SPCK, 2011), 38.

² ‘Equality’ is shorthand for saying that ‘generosity mitigates inequality’. Whereas Bread of Hope focuses on generosity, others focus on equality; for example: Richard Wilkinson and Kate Pickett, The Spirit Level: Why Equality is Better for Everyone (London: Penguin, 2009).

²² After writing this, I read something similar by Ivan Illich [David Cayley, The Rivers North of the Future: The Testament of Ivan Illich as told to David Cayley (Toronto: Anansi 2005), 50-55]. Perhaps I had unconsciously encountered this somewhere in the secondary literature.

²¹ Barbara Kellerman, The End of Leadership (New York: HarperCollins, 2012), 157.

²⁰ Barbara Kellerman, The End of Leadership (New York: HarperCollins, 2012), 117.

¹⁹ Barbara Kellerman, The End of Leadership (New York: HarperCollins, 2012), 83.

¹⁷ For an attempt at this, see this Bread of Hope video (on the Powers for the Worship@Work course).

¹⁶ Lesslie Newbigin, The Gospel in a Pluralist Society (London: SPCK, 1989), 202.

¹⁵ Max Weber, The Protestant Work Ethic and the Spirit of Capitalism (trans. Talcott Parsons, London: Routledge, 2001). This Bread of Hope video (on the Sacred-Secular Divide for the Worship@Work course) elaborates.

¹⁴ F.S. Michaels, Monoculture: How One Story is Changing Everything (Canada: Red Clover Press, 2011), 80.

¹³ Jean Baudrillard, ‘The Precession of Simulacra’ in Simulacra and Simulation (Ann Arbor: UMP, 1994), 1-42.

¹² Michael Frost and Alan Hirsch, The Shaping of Things to Come: Innovation and Mission for the 21st-Century Church (Peabody: Hendrickson, 2003), 42.

¹¹ See, for example, John Ashcroft, Roy Childs, Alison Myers, and Michael Schluter, The Relational Lens: Understanding, Managing and Measuring Stakeholder Relationships (Cambridge: CUP, 2017).

¹⁰ James P. Carse, The Silence of God: Meditations on Prayer (New York: Macmillan, 1985), 83.

⁹ Godspeed: The Pace of Being Known.

⁸ Mike Mason, Practicing The Presence of People (Colorado Springs: WaterBrook Press, 1999), 15.

⁷ Although we didn’t think the Charity Commission would look too kindly on ‘Wine of Hope’.

⁶ https://www.breadofhope.org.uk/worship.

⁵ Stanley Hauerwas, ‘My Neighbour, My Nation, and the Presidential Election’, lecture delivered at St Martin-in-the-Fields, London on Monday 31 October, 2016.

⁴ Gisela Kreglinger, The Spirituality of Wine (Grand Rapids: Eerdmans, 2011).

³ John D. Zizioulas, Being as Communion: Studies in Personhood and the Church (Crestwood: SVS, 1993), 47; cf. John D. Zizioulas, Communion and Otherness: Further Studies in Personhood and the Church (London: T&T Clark, 2006), 214, 216.

² The handbook refers to Bread of Hope’s officers and employees in these ‘corporate’ terms (under I/6.2) in a way that transcends Bread of Hope (the charity). This is a necessary component of our ethos statement, which justifies our occupational requirement to recruit only Christians for particular roles. (Note the multiple connotations of ‘corporate’. Here it connotes the ‘church’, elsewhere, ‘business’.)

¹ From I/2 Origins: village v. factory in Bread of Hope’s handbook.

³ Richard Wilkinson and Kate Pickett, The Inner Level: How More Equal Societies Reduce Stress, Restore Sanity and Improve Everyone’s Wellbeing (London: Penguin, 2018).

¹ OECD (2013), OECD Guidelines on Measuring Subjective Well-being, OECD Publishing. http://dx.doi.org/10.1787/9789264191655-en, 10, 29—32.

¹ For resources on stress management, we recommend www.drsunil.com.

³ In Bille August’s adaptation of Les Misérables, the Bishop is very angry as he forgives Jean Valjean for stealing the silver. In the language of passions and affections, the passion of anger, here, has the affectionate, and therefore godly, end of forgiveness. Perhaps we could even say that the passion of anger fuels the affection of forgiveness [Les Misérables, dir. by Bille August (Entertainment Film Distributors, 1998)].

⁴ For example, William James, ‘What is an Emotion?’ in Mind, Vol. 9, No. 34 (Apr., 1884), 188-205.

⁵ Terry A. Beehr, ‘The Themes of Social-Psychological Stress in Work Organizations: From Roles to Goals’ in Anne W. Riley and Stephen J. Zaccaro, eds., Occupational Stress and Organizational Effectiveness (Praeger: New York, 1986), 71-73.

⁶ Tim Newton, ‘Managing’ Stress: Emotion and Power at Work (London: Sage, 1995), 7, 49.

⁷ This touches on recent notions of resilience. For example, see Southwick, S.M. & Bonanno, George & Masten, A.S. & Panter-Brick, Catherine & Yehuda, Rachel, ‘Resilience definition, theory and challenges’ in European Journal of Psychotraumatology, 5 (2014), 1-14. One of the authors of this paper (Rachel Yehuda) further understands resilience in terms of growth; and another (Catherine Panter-Brick) notes the importance of hope for resilience.

⁸ ‘God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground”’ [NIV].

⁷ John R.W. Stott, The Message of Acts (Leicester: IVP, 1990), 79–81.

¹ ‘That social, political, judicial and economic structures can become demonic is evident to anybody who has considered that the state, which in Romans 13 is the minister of God, in Revelation 13 has become an ally of the devil. Similarly, the moral law which God gave for human good led to human bondage and was exploited by “the elemental spirits of the universe”. Every good gift of God can be perverted to human use.’ John R. W. Stott, God’s New Society: The Message of Ephesians (Leicester: IVP, 1979), 274.

¹ See, for example, Roy F. Baumeister, Julie Juola Exline, and Kristin L. Sommer, ‘The Victim Role, Grudge Theory, and Two Dimensions of Forgiveness’ in Everett L. Worthington, ed., Dimensions of Forgiveness: Psychological Research and Theological Perspectives (Radnor: Templeton Foundation Press, 1987), 82.

³ Genesis 1:28.

⁴ 1 Corinthians 13:5; John 20:24-31; Jeremiah 31:34; Genesis 8:1.

⁶ For example, these outlines speak into different situations by teaching that our relationship with Jesus is not one thing, and our relationship with other people (our neighbourliness) a matter for later discipleship; for example: A Life Worth Living lays a foundation upon which systemic sin, such as racism, can be engaged; and St Anger breaks down God’s forgiveness of us in a way that shows us how to forgive one another. (The latter thus serves as a segue to our Forgiveness@Work course.)

⁹ Hugh Whelchel, How Then Should We Work? Rediscovering the Biblical Doctrine of Work (McLean: IFW&E, 2012), 9.

⁸ Stott qualifies that this need not entail death if understood in terms of ‘the “translation” which Enoch and Elijah experienced’. Stott, The Cross, 65; Genesis 5:24; 2 Kings 2:1-11.

⁴ John R.W. Stott, The Cross of Christ (Leicester: IVP, 1989), 230.

³ Aulen calls these types ‘classic’, ‘subjective’, and ‘Latin’ respectively. But whether there are just three and how they are best described – types, theories, models, etc. – is debated. Gustav Aulen, Christus Victor: An Historical Study of The Three Main Types of The Idea of the Atonement, trans. A. G. Herbert (London: SPCK, 1970)

.

² These reflect God’s covenantal promises to: fight for his people [Deuteronomy 20:1–4]; transform his people [Deuteronomy 30:6]; and rescue his people [Deuteronomy 30:3–5].

¹ This is the essence of our Worship@Work course. When we worship something we find our worth in that thing. And when worth is found in God, it is found to give worth out. We can add worth through our work, and invite worthiness in our relationships. Worship thus shapes society, as worth is passed round like a parcel.