Tom Stuckey
01425 270802


Tom Stuckey was President of the British Methodist Conference in 2005. This website has been set up with his wife Christine, to introduce you to our writings and encourage theological reflection both within the Methodist Church and beyond. Take a look and let us know what you think! 

Tom Stuckey   



        MAY 2018    


 I have now had a reprint. The normal price of one book plus postage is now back to 10. 
Contact me on  

Click HERE for a review of reactions to the book.


The book is also obtainable from:               Click picture to read sample

Westminster Central Hall.         The New Room, Bristol.

Sarum College, Salisbury.           Scroll Eaters, Stroud.

Keith Jones, Bournemouth.         Christian resources for Life (CRfl), Stoke on Trent. 


                                 (click below)             
Pilgrimage to Lindisfarne
       2.  MWiB District Celebration

     3.  A Pilgrimage at home        4 Pilgrimage poem




                              Divine Break-ins

Paul had personally experienced a divine ‘break in’. On the Damascus Road the blinding light of the knowledge of the glory of God in the face of Jesus Christ shone into his heart. A ‘break-in’ happened at Pentecost in Jerusalem. A similar ‘break-in’ happened when Paul came to Ephesus, preached and laid hands on those nominal Christians so that ‘they spoke in tongues and prophesied’ (Acts 19.6).

Because of the cross and resurrection the whole of our existence on earth is saturated with divine possibility. ‘Break-ins’ can happen at any time and in any place. Early Methodism records many divine ‘breaks-ins’; some very gentle, others spectacular. John Wesley describes such an event on New Year’s Day 1739.


About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, in as much that many cried out for exceeding joy, and many fell to the ground. As soon as we were recovered a little from that awe and amazement at the presence of His majesty we broke out with one voice, ‘We praise Thee, O God; we acknowledge Thee to be the Lord.’





                  'The Battle Won' from 'The Wrath of God Satisfied'

Matthew depicts resurrection as victory in a noisy cosmic battle (28:1-4). In the thunder of an earthquake an angel descends. “His appearance was like lightening and his clothing white as snow.” This is no fallen angel like Satan, but a triumphant Michael – a risen Christ avatar. The angel rolls away the stone and, in a closing gesture of defiance, sits upon it. The terror-stricken guards, frozen with fear, become like dead men.

The music of victory over the dragon plays throughout the New Testament. Paul’s affirmation in Roman 8 springs from his conviction that Christ has “disarmed the rulers and authorities” and triumphed over them on the cross (Col 2:15). The first chapter of Ephesians is a coronation anthem—vibrant with jewel-like metaphors of atonement—celebrating a Trinitarian God and declaring that all things have been put under Christ’s feet. The book of Revelation also majors on the worship of the Trinity and the destruction of the dragon. Ethelbert Stauffer writing in 1939 argues that the idea of victory dominates the New Testament.  “The early Church put these thoughts into an eloquent formula . . . Christ is the ‘Victor’ who has beaten down the ancient enemy in the battle of his passion.”  

Although Christ the “Victor” may indeed be a dominant metaphor in the New Testament it is not the only one. Alongside it is the complementary idea of Christ the “King”. Christ’s invasion-redemption- mission is the work of a king re-claiming his lost kingdom. As a proof text of Christ’s victorious kingship, the New Testament repeatedly uses Psalm 110.

'The Lord says to my lord, ‘Sit at my right hand until I make your enemies your footstool’. The Lord sends out from Zion your mighty scepter. Rule in the midst of your foes . . . The Lord is at your right hand; he will shatter kings on the day of his wrath' (Ps 110:1-2, 5).

This Psalm could be describing the coronation of David or Solomon. It is quoted in Matt 22:44; Mark 12:36; Luke 20:43 leaving readers in no doubt that Jesus is king (Matt 27:37; Mark 15:26; Luke 23:38). This affirmation is not needed in John’s Gospel since Jesus announces his kingship to Pilate (John 18:36). Easter and Pentecost are public manifestations of his kingship. God has made him both Lord and Messiah (Acts 2.32-36). Psalm 110 is embedded in Peter’s Pentecost sermon about resurrection, exaltation, and elevation. John has similar references to the lifting up of Christ (3:14, 8:28, 12:32, 12:34). Christ’s kingship is universal and cosmic. The crown jewels of atonement decorate Christ’s coronation.

Thus from the New Testament’s dominant coronation metaphors of “victor” and “king” come a cascade of gemstones—deliverance, liberation, exodus, ransom, and redemption. These metaphors will be employed by the church throughout its two-thousand year history to bring a sparkling spontaneity to the message of cross and resurrection.

  Boards and President