Between

Monday, 2 February 2026

Artlyst: The Art Diary February 2026

For the February 2026 Art Diary for Artlyst begins with the contrasts of light (Lakwena Maciver) and dark (Tracey Emin), before highlighting exhibitions at the National Gallery, Auckland Castle, St Andrew’s Wickford, St Peter’s Nottingham, and Elizabeth Xi Bauer that explore these themes in relation to spirituality. A further series of exhibitions featuring the Quilters of Gee’s Bend, Titus Kaphar, and Yinka Shonibare explores aspects of black culture and heritage. Exhibitions at Studio Voltaire, Wimbledon Museum, Dorchester Museum & Art Gallery and Chappel Galleries examine the poetics of everyday actions, while exhibitions featuring work by Sean Scully, Leiko Ikemura, Yona Verwer, Brian Whelan, and Hady Boraey explore the relationship between human beings and the natural world.

For more on Lakwena see here, here and here, on Roger Wagner see here and here, on David Sowerby see here, on Jean Lamb see here, on the Quilter's of Gee's Bend see here, here and here, on Titus Kaphar see here, on Sean Scully see here and here, on Brian Whelan see here.

My other pieces for Artlyst are:

Interviews -

Monthly diary articles -

Articles/Reviews -

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Raphael Ravenscroft & Tenebrae - Forgiveness.

Sunday, 1 February 2026

Windows on the world (556)

London, 2026

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The Horrible Crowes - Behold The Hurricane.

Stride Magazine: Attention speaking attachment

My latest review of poetry for Stride Magazine is on Breath Notes, edited by Linda Kemp, amd The Moral Theology of the Devil / Clothed with the Sun by Linda Kemp:

'Breath Notes is a chapbook that gathers responses to a call for poems attending to religion, faith and spirituality. This focus is an interesting, but entirely appropriate, one for a Press that also publishes a journal of experimental poetics. A similar engagement with religion, faith and spirituality is also to be found in the recent work of the anthology’s Editor, Linda Kemp, including her most recent collection of poems, The Moral Theology of the Devil / Clothed with the Sun.'

My poetry reviews for Stride include a review of two poetry collections, one by Mario Petrucci and the other by David Miller, a revie w of Temporary Archive: Poems by Women of Latin America, a review of Fukushima Dreams by Andrea Moorhead, a review of Endangered Sky by Kelly Grovier and Sean Scully, a review of Jo hn F. Deane's Selected & New Poems, a review of God's Little Angel by Sue Hubbard and a review of Spencer Reece's 'Acts'.

My articles for Stride Magazine include 'Five entries in Prog 50' - a piece about five entries found in Prog 50 an encyclopaedia of Prog Rock edited by artist and musician Maurizio Galia - and an article about my 'Five Trios' series of poems. 'Five Trios' is a series of five long poems on thin places and sacred spaces in Essex and East London, each of which are also located within the Diocese of Chelmsford. The five poems in the series are:

These poems have been published by Amethyst Review and International Times.

To read my poems published by Stride, click here, here, here, here, here, and here. My poems published in Amethyst Review are: 'Runwell', 'Are/Are Not', 'Attend, attend' and 'Maritain, Green, Beckett and Anderson in conversation down through the ages'.

I am among those whose poetry has been included in Thin Places & Sacred Spaces, a recent anthology from Amethyst Press. I also had a poem included in All Shall Be Well: Poems for Julian of Norwich, the first Amethyst Press anthology of new poems. International Times have also published several of my poems, beginning with 'The ABC of creativity', which covers attention, beginning and creation, and most recently 'The Edge of Chaos', a state of existence poem.

Stride magazine was founded in 1982. Since then it has had various incarnations, most recently in an online edition since the late 20th century. You can visit its earlier incarnation at http://stridemagazine.co.uk. I have read the poetry featured in Stride and, in particular, the work of its editor Rupert Loydell over many years and was very pleased that Rupert gave a poetry reading when I was at St Stephen Walbrook.

Rupert Loydell is the editor of Stride magazine, contributing editor to International Times and a writer and abstract artist. He has many books of poetry and several collaborative publications in print, and has edited anthologies for Shearsman, KFS and Salt. His critical writing has appeared in Punk & Post-Punk (which he is on the editorial board of), Journal of Writing and Creative Practice, New Writing, English, Text, Axon, Short Fiction in Theory and Practice, Musicology Research, Revenant, The Quint: an interdisciplinary journal from the north and Journal of Visual Art Practice. He has also contributed chapters to Brian Eno. Oblique Music (Bloomsbury, 2016), Critical Essays on Twin Peaks: The Return (Palgrave Macmillan, 2019), Music in Twin Peaks: Listen to the Sounds (Routledge, 2021) and Bodies, Noise and Power in Industrial Music (Palgrave Macmillan, 2022).

Rupert has recently contributed several guest posts to 'Between'. These have been interviews musicians including Nick Battle and Steve Scott who contributed to the early days of christian rock in the UK. I have also published an interview with Rupert himself in which he shares his thoughts on that same period of christian rock, as well as speaking about other aspects of his career and interests. These posts can be read here, here, and here.

I have also written reviews of poetry for Tears in the Fence beginning with 'Mode rn Fog' by Chris Emery. My second review was of 'The Salvation Engine' by Rupert Loydell and my third was of 'For All That’s Lost' by David Miller. My poetry pieces for International Times are: an interview with artist, poet, priest Spencer Reece; an interview with the poet Chris Emery; plus reviews of 'Breaking Lines' at the Estorick Collection of Modern Italian Art and 'What Is and Might Be and then Otherwise' by David Miller. I have also published pieces on poetry at Seen and Unseen - a profile of the poet Theresa Lola - and the Journal of Theological Studies - a review of Faith, Hope and Poetry: Theology and the Poetic Imagination by Malcolm Guite. For more on poetry, read my ArtWay interview with David Miller here and my interview with Rupert Loydell here. See also Rupert Loydell's interview with poet and musician Steve Scott. My own dialogues with Steve can be read here, here, here, here, and here.

Several of my short stories have been published by IT including three about Nicola Ravenscroft's EarthAngel sculptures (then called mudcubs), which we exhibited at St Andrew's Wickford in 2022. The first story in the series is 'The Mudcubs and the O Zone holes'. The second is 'The Mudcubs and the Clean-Up King', and the third is 'The mudcubs and the Wall'. My other short stories to have been published by International Times are 'The Black Rain', a story about the impact of violence in our media, 'The New Dark Ages', a story about principles and understandings that are gradually fading away from our modern societies, and 'The curious glasses', a story based on the butterfly effect.

My key literature posts (including poetry) are:

See also 'Art and Faith: Decades of Engagement: Introduction, 1880s, 1890s, 1900s, 1910s, 1920s, 1930s, 1940s, 1950s, 1960s, 1970s, and 1980s.

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Linda Kemp - Poetry reading.

Ways in which young and old can minister to each other

Here's the sermon that I shared at St Catherine's Wickford, St Mary's Runwell and St Gabriel's Pitsea this morning:

The film ‘The Road’ stars Viggo Mortensen in an epic post-apocalyptic tale of the survival of a father and his young son as they journey across a barren America that was destroyed by a mysterious cataclysm. Reckoned to be a masterpiece, the film imagines a future in which people are pushed to the worst and the best that they are capable of and a future in which a father and his son are sustained by love.

It is a film in which an older person supports and encourages someone younger, as in the story of the presentation of Jesus in the Temple, where Simeon and Anna recognised and encouraged the potential in the baby Jesus (Luke 2: 22-40).

This story is a wonderful example of the way in which young and old can minister to each other. It is the older folk in this story who see and encourage the potential in the young child Jesus. They spoke about and praised God for Jesus’ potential in ways that amazed his parents despite all the revelations that they themselves had already received. It may well be that they had begun to settle into the usual and ordinary pattern of care for their baby and had therefore lost their focus on the special nature of their child.

For teenagers it can often be difficult to accept that older people have something positive to contribute to their lives. They are often at the stage in life where they are testing things out for themselves and wanting to blaze their own trail through life. But those around them who are older in their family or church and at school can all be a positive influence as they recognise and encourage what they may have to offer.

That was certainly the case for me, as I look back on my teenage years. Like the boy in the film, I was inspired and encouraged by my dad who has remained a big influence on my life, but I was also encouraged in creative writing by a teacher at my school and brought back to faith by a youth leader at my youth club. So, if you are a young person here today, be on the lookout for adults who see your potential and encourage it, as Simeon and Anna did for the young Jesus, and if you are a person of years and experience look out for young people that you can encourage and affirm.

Every child is a unique combination of personality and possibilities that will lead to a life that will never be repeated. However, for many children their potential and their possibilities are never fully identified and explored and when this is the case their unique potential is often expressed in destructive activities. In our churches and communities, it can often be those who are older that have the wisdom and time to see the potential that lies latent in young people.

One of the most exciting pieces of youth work that I ever saw came when a youth worker arranged for small groups of young people to go to after-school groups in the homes of elderly people from their church. At these groups there was time to think about the Bible and time for the older people to teach skills of cookery and art to the young people. Deep friendships were formed between young and old and the whole family of one of the young people became Christians as a result of this initiative.

And this kind of initiative is not only one way. It is not just about older folk sharing their skills and time with the young. Young people are able to give much in return to those who are older. Think how blessed Simeon and Anna were by their encounters with the baby Jesus. Simeon had waited all his life for this moment having been promised that he would not die until he had seen the Lord’s promised Messiah. “Now, Lord,” he says, “you have kept your promise, and you may let your servant go in peace.” What a wonderful conclusion this was to Simeon’s life; the fulfilment of all his hopes, dreams and prayers.

Those of you who are grandparents know all about this – the joy that comes into your lives through your grandchildren but, in Church we don’t need to be grandparents to receive this joy if we share in the ministry of Simeon and Anna by using our wisdom and time to see and encourage the potential that lies latent in young people.

Then, be aware that it may take time for that potential to be fully realised. Simeon and Anna recognised Jesus’ potential when he was only a baby and Mary, his mother, remembered the things they said and treasured them in her heart. But it was thirty years later that Jesus began the ministry which was to fulfil the potential they had seen in him. And for those first thirty years of his life, he lived a very ordinary life. Over those years, his parents might well have wondered when are the things that Simeon and Anna spoke about going to happen? When is the potential that they saw in Jesus going to be realised?

TV talent shows suggest that our hopes and dreams can be achieved overnight but life doesn’t always develop in the way that we expect and it is important not to get frustrated when our hopes and dreams may not be realised instantly. Many people need significant life experience before their potential can be fully realised and we therefore need to persevere in order to get to a place in our lives where that occurs. The time it took for Jesus' potential to be realised in the way predicted by Simeon and Anna can therefore be an encouragement to patience in our lives as we wait for our potential to come to fruition.

Simeon and Anna also had to watch and wait themselves in order to see the Lord’s promised Messiah. Because they were prepared to watch and wait, they saw for the new thing that God was about to do for Israel and for the world. Anna was in the Temple every day looking and listening for all that God would reveal to her. Simeon, too, was alert to the prompting of the Holy Spirit who led him into the Temple to see Jesus. As we wait for our prayers to be answered, are we looking and listening to see and hear what God is wanting to reveal to us in our waiting.

We often need to wait for the right time for God’s purposes to come about. When we pray, God may well answer our prayers by asking us to wait. Waiting can be frustrating as when we are waiting for a bus in the rain or part of a long queue that seems to be taking forever. But we have a choice about what we do as we wait; will we just while away the time or will we look around us and see what there is to see as we wait.

W. H. Vanstone wrote a wonderful book called The Stature of Waiting in which he argued that it is only to human beings as we wait that “the world discloses its power of meaning” and we become “the sharer with God of a secret – the secret of the world’s power of meaning.” For many of us because we don’t stop and reflect the world exists for us simply as a “mere succession of images recorded and registered in the brain” but when we do stop, wait, look and listen then we “no longer merely exist” but understand, appreciate, welcome, fear and feel.

So, watching and waiting is vital if we are to understand and not simply receive the answers to prayer that God longs to give to us. It may well be that it was because of the length of his wait that Simeon was able to identify Jesus as the Lord’s promised Messiah.

As we watch and wait we can grow in our understanding of our world and we can see the potential and possibilities in the young. These are important ministries in which we can share. Someone in your youth did this for you. Now is the time when we can do this for others. May it be so for each one of us. Amen.

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Mumford and Sons - I Will Wait.

Saturday, 31 January 2026

PARISH STUDY DAY - THE BIG STORY - THE BIBLE IN FIVE ACTS

Today, in this year's Parish Study Day at St Andrew's Wickford, we explored the amazing story told through the Bible from Creation to Jesus and the early Church and looked into the future and what it means for us.

Our ministry team each spoke on one of the five acts. I had Act 5, the Future, and this is what I shared:

Act 5 is the final act in the play and is based on the hints we receive in the Bible about the future and the end of time. These revolve around three key ideas: Jesus’ vindication; resurrection; and the coming in full of the kingdom of God.

Jesus’ vindication

In Mark 13: 1-8, we read of Jesus and his disciples going to the Temple in Jerusalem. As they were leaving, one of the disciples remarked on what a magnificent building the Temple was. Jesus’ response was to predict that it would shortly be completely and utterly destroyed. The Temple, at that time, was central to the whole Jewish faith. What Jesus was saying was that the whole way in which Judaism was practised at that time was going to be destroyed. A whole way of life wiped out. It was a shocking claim about a major crisis.

Mark records this for us because what Jesus predicted actually happened. In AD70 Titus, the adopted son of the Roman emperor Vespasian, “entered Jerusalem, burnt the Temple, destroyed the city and crucified thousands of Jews” (Wright). For Mark the fulfilment of Jesus’ prophecy, although a disaster for all those caught up in it, was the final vindication of all that Jesus had said and been and done. In that day, he says in verse 26 of this same chapter, men will see the Son of Man coming in clouds with great power and glory. In other words, people will realise that Jesus was who he claimed to be, the Messiah. The destruction of the Temple was proof that Jesus had spoken and acted truly; that he was a true prophet.

Christians over the centuries have often interpreted what Jesus said about the Temple and his vindication as a true prophet in terms of his second coming but New Testament scholar Tom Wright has comprehensively and, in my view, conclusively demonstrated that these passages are best understood in relation to the destruction of the Temple in AD70. Because Jesus is vindicated through these prophecies as being a true prophet, we then know that what he does say about the future can be trusted implicitly.

Resurrection

In John’s Gospel, we explicitly hear Jesus speaking about himself as the resurrection - “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live” (John 11:25). In John 6:40, Jesus says, “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” and, in John 14:19, Jesus says to his disciples, “Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live.”

He is able to make these promises because he knows that God will raise him from death on Easter Day. That truth is what his followers come to understand after his resurrection. St Paul writes in 1 Corinthians 15:20, “Christ has been raised from the dead, the first fruits of those who have fallen asleep.” What happened to Christ will also happen to use. He is the firstborn from the dead and we are those who will follow him by also rising from death. In Romans 6:5, Paul writes, “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” and, in Romans 8:11, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” Back in 1 Corinthians, we read in 15:21-22, “For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive.” In 1 Thessalonians 4:14, we are told that, “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.”

Jesus’s death and resurrection provide the template for our future eternal life, along with the assurance that we will be raised as he was raised. Jesus’ resurrected body differs in some ways from his body prior to death, in that he is not always recognised by those who knew him and he is able to appear and disappear at will. However, there is much continuity too between his resurrected body and his pre-resurrected body. This leads St Paul to state in 1 Corinthians 15.40-44, that:

“There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. There is one glory of the sun and another glory of the moon and another glory of the stars; indeed, star differs from star in glory.

So it is with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonour; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a physical body; it is raised a spiritual body. If there is a physical body, there is also a spiritual body.”
He concludes that we will “bear the image of the one of heaven”, meaning the image of Jesus.
So, the promise that Jesus gives us is of a resurrected future together with him in eternity. But what will that look like?

The kingdom of God

The kingdom of God was the main topic of Jesus’ teaching during his time on earth. Most of his Parables begin, the kingdom of God is like … buried treasure, a pearl of great price, a lost coin, sheep or Son that are found, and so on. Bringing the news that the kingdom of God was coming was the reason for his travels and preaching across Israel during the three years of his ministry. In doing so, he took on the task that God had originally given to the people of Israel, that of being a light to the nations, which is why he proclaimed himself to be the light of the world.

Through Jesus’ life, death and resurrection, the kingdom of God is established in our world for the first time as, for the first time, a human being lives out God’s intent for humanity in full. In Jesus, we see the rule and reign of God in practice, because Jesus is the fullest expression of God that can be revealed in a human being.

As Christians, we are called to follow in Jesus’ footsteps by living under the rule and reign of God. We do this imperfectly, so can, at best, create temporary signs of what the kingdom of God looks like in practice but when we feed the hungry, give water to the thirsty, welcome strangers, clothe the naked, take care of those who are sick, and visit prisoners, we come as close as we possibly can.

However, at an unknown time in the future, God’s kingdom will come in full – as we pray in the Lord’s Prayer – “Your kingdom come, Your will be done, on earth, as it is in heaven”. St Paul writes in 1 Corinthians 15.20-28:

“But in fact Christ has been raised from the dead, the first fruits of those who have died. For since death came through a human, the resurrection of the dead has also come through a human, for as all die in Adam, so all will be made alive in Christ. But each in its own order: Christ the first fruits, then at his coming those who belong to Christ. Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “All things are put in subjection,” it is plain that this does not include the one who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.”

The prophets, including Isaiah and John, the writer of Revelation, give us glimpses of what this peaceable kingdom will look like.

Isaiah speaks, in 9.2,6&7, of a people who walked in darkness seeing a great light:

“For a child has been born for us,
a son given to us;
authority rests upon his shoulders,
and he is named
Wonderful Counsellor, Mighty God,
Everlasting Father, Prince of Peace.
Great will be his authority,
and there shall be endless peace
for the throne of David and his kingdom.
He will establish and uphold it
with justice and with righteousness
from this time onward and forevermore.”

Then, in 11.6-9, he gives a vision of the peaceable kingdom of God, in which as he prophesies in 2.4 this child “shall judge between the nations and shall arbitrate for many peoples; they shall beat their swords into ploughshares and their spears into pruning hooks; nation shall not lift up sword against nation; neither shall they learn war any more”:

“The wolf shall live with the lamb;
the leopard shall lie down with the kid;
the calf and the lion will feed together,
and a little child shall lead them.
The cow and the bear shall graze;
their young shall lie down together;
and the lion shall eat straw like the ox.
The nursing child shall play over the hole of the asp,
and the weaned child shall put its hand on the adder’s den.
They will not hurt or destroy
on all my holy mountain,
for the earth will be full of the knowledge of the Lord
as the waters cover the sea.”

Building on visions like these, John, in Revelation 21, sees earth and heaven united when the kingdom of God comes in full on earth:

Then I saw “a new heaven and a new earth,” for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”

He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.”

This is the culmination of the story that is told in and through the Bible. It is the vision towards which everything points. It is a vision of heaven come on earth, of eternal peace in the presence of God, where evil is eradicated and God’s rule encompassing all things, and where we are resurrected to be with God, with each other and with creation for ever.

Living God’s future now

Our calling in the present is to creating signs of this coming kingdom by living as fully as we can in anticipation of the coming kingdom. That is why we emphasise Being With as a key theme or idea for our Parish and our lives. In the coming kingdom, there will be nothing for us to fix, there will simply be being with God, with each other and with creation. Each of these will involve endless exploration because, in God, there is always more to discover.

Wonderings

I wonder what excites you about this vision of the future.
I wonder what questions it raises for you about the future.
I wonder how you think we can best live God’s future now.

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Leonard Cohen - Going Home.

Friday, 30 January 2026

Visit: Fr Spencer Reece

8 – 12 April, Parish of Wickford and Runwell

Fr Spencer Reece is Rector of St Paul’s Episcopal Church in Wickford, Rhode Island, and an internationally acclaimed poet. His project teaching poetry to abandoned girls at the Our Little Roses orphanage in San Pedro Sula, Honduras, was made into an award-winning film, Voices Beyond the Wall: 12 Love Poems from the Murder Capital of the World. His dream, prayer, and ultimate goal for his time with St. Paul’s Church is to continue the ongoing work of the parish in spreading Jesus’ radical love. “Let kindness be our legacy,” he has said.

Meet Fr Spencer at:

8 April – Midweek Eucharist, 10.30 am, St Andrew’s Wickford
8 April – Bread for the World Service, 6.30 pm, St Martin-in-the-Fields, London (Fr Spencer will share a reflection on the road to Emmaus)
9 April – ‘The Broken Altar’, a talk on George Herbert, 7.00 pm, St Andrew’s Lower Bemerton (Fr Spencer is giving this talk at the invitation of the George Herbert in Bemerton group - https://www.georgeherbert.org.uk/about/ghb_group.html)
10 April – Unveiled: Poetry Reading, 7.00 pm, St Andrew’s Wickford
11 April – Quiet Day: Poetry & Prayer, 10.30 am - 3.30 pm, St Mary’s Runwell (Fr Spencer will share poems and reflections on George Herbert)
12 April – Eucharist, 9.30 am, St Mary’s Runwell and Eucharist, 11.00 am, St Catherine’s Wickford (Fr Spencer will preach at both of these services); 4.00 pm, Showing of Voices Beyond the Wall, St Andrew’s Wickford

SPENCER REECE, 36th rector of St. Paul's Wickford, Rhode Island, is a Guggenheim Fellow and Whiting Fellow. Reece’s first book, The Clerk’s Tale, was selected for the Bakeless Prize by Nobel Laureate Louise Glück. Reece was ordained in Madrid, Spain, in 2011. Awarded a Fulbright, he taught poetry at Our Little Roses in San Pedro, Honduras, where he lived with the rescued girls at the home. The work was made into an award-winning film, Voices Beyond the Wall: 12 Love Poems from the Murder Capital of the World. The poems by the girls were made into an anthology edited by Reece, entitled Counting Time Like People Count Stars. In 2014 he published The Road to Emmaus which was a longlist nominee for the National Book Award and short-listed for the Griffin Prize. He moved to Madrid and assisted the Episcopal Bishop of Spain for a decade. During this time, he created The Unamuno Author Series, culminating in the first-ever anglophone literary festival in Madrid in 2019. In 2022, he published The Secret Gospel of Mark: A Poet’s Memoir and All The Beauty Still Left: A Poets’ Painted Book of Hours. Acts, a third book of poems, appeared in 2024. At St. Paul’s, he created the 14 Gold Street Author Series. In 2025, he was awarded the John Updike Award from the American Academy of Arts and Letters for the “elegant standards” of his contribution to the literary arts. Farewell Symphony his fourth collection of poems will be published in 2028. In 2034, Love IV: Collected Poems is scheduled to appear.

http://wickfordandrunwellparish.org.uk/
https://www.stpaulswickford.org/
https://www.spencerreece.org/

Click here for my interview with Spencer Reece for International Times and here for my review of Acts.

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George Herbert - The Call.