Wikio - Top Blogs - Religion and belief

Monday, 30 December 2019

Top Ten 2019

This is the music, in no particular order, that I've most enjoyed listening to in 2019:

Kiwanuka by Michael Kiwanuka - 'Kiwanuka is a contemplative song cycle intended to be listened to in one extended sitting ... At the core is Kiwanuka’s inner battle between anxiety, self-doubt, spirituality and wisdom, which is then set against racism and rueful glances at the state of the world ... for all its melancholy, Kiwanuka is never downbeat. There are moments – such as the “Time is the healer” gospel choir in I’ve Been Dazed, or hopeful closer Light – when positivity bursts through with such dazzling effect you want to cheer. Kiwanuka is a bold, expansive, heartfelt, sublime album. He’s snuck in at the final whistle, but surely this is among the decade’s best.'

Ghosteen by Nick Cave and the Bad Seeds - 'Ghosteen drips melody like the permanent rain. It oozes emotion from a heavy heart. It embraces the frailty of the human soul. It’s full of poetry and images that switch sometimes from the time honoured embrace of Elvis and Jesus and the icons and articles of faith whether they are god or rock n roll to a yearning deeply soulful of a very personal heartbreak with a powerful honesty and lyrical nakedness reflecting a genuine darkness and intimate honesty that is a step deeper into the personal and the intimate that is compelling and hypnotic and with an almost ambient atmospheric music to match.'

Thanks for the Dance by Leonard CohenThanks for the Dance 'Opener Happens to the Heart reflects on [Leonard Cohen's] career with trademark humility: “I was always working steady, I never called it art. I got my shit together, meeting Christ and reading Marx” ... Like those of Marvin Gaye and Prince, Cohen’s oeuvre sought to reconcile the spiritual and the sensual, which both feature heavily again ... As the pace slows to a transcendent crawl and backing vocals form a heavenly choir, The Hills mocks his ageing body (“The system is shot / I’m living on pills”) and the stunning The Goal finds him “almost alive” and “settling accounts of the soul”. The last poem he recorded, Listen to the Hummingbird, implores us to find beauty in God and butterflies: “Don’t listen to me.” And, finally, there is a vast, empty silence, and he is gone.'

We Get By by Mavis Staples - 'Over half a century after her voice was at the forefront of America’s civil rights era, Mavis Staples is still crying out for Change. The bluesy backbeat opening track of her 12th studio album confronts recent shootings in the US before she concludes, brilliantly, “What good is freedom if we haven’t learned to be free?”... It’s not hard to guess the subject of such pointed lines such as “Trouble in the land. We can’t trust that man.” Elsewhere, there are songs of loss, need, faith and devotion.'

Hotel Last Resort by Violent Femmes - 'More than three decades on from their 1983 debut, Violent Femmes have dished up another audio delight of front-porch folk ... The band’s juvenile charisma imbues every lyric, from a biblical satire in Adam Was a Man to humble love song Everlasting You, but Paris to Sleep is the heartbreaking hero: “Losing lost love is not worth losing for.” Deeply intuitive with a sprinkle of absurdity, the Violent Femmes’ new recipe is pure joy.'

Jaimie by Brittany Howard - 'Jaime is named after Howard’s sister, who taught her to play piano and died of cancer when she was eight years old – but “the record is not about her”, she said in a recent interview. “It’s about me.” A platter of psychy soul, gospel and funk, with melodies that tap and jitter like Morse code or pour out like silky caramel, Jaime is about tragedy, sexuality, religion, racism and poverty – all things with which Howard is uncomfortably familiar.'

Love & Revelation by Over The Rhine - 'Love & Revelation, an album of loping ballads and probing lyricism that addresses grief, loss and what it means to be an American in a conflicted country. “Let You Down” is a devastating promise to never abandon someone, with the understanding that inevitably they will do just that. “Betting on the Muse,” inspired by the writer Charles Bukowski, wrestles with finding a life’s second act after a person peaks. And “Los Lunas” is a haunting poem about a tearful drive to reckon with saying goodbye ... “The very first words you hear on the project are ‘I cried,'” says Detweiler, citing the opening lyric. “When I told my 87-year-old mother about it, she said that sounds like the Psalms.” But Love & Revelation, and the band itself, is ultimately about restoration and perseverance.'

High as Hope by Florence + the Machine - 'Welch reinforces her magnificent emoting with contemplative, intimate lyrics; the musician beckons people into her interior world with no hesitation and no cushion. “The show was ending, and I had started to crack,” Welch trills to open the album, her voice dominant above barely perceptible chords. “Woke up in Chicago and the sky turned black.” Despite that initial ominous note, High As Hope soon evolves into a treatise on what it means to embrace second chances, while trusting other people—and, more important, yourself. The cello-burnished “100 Years” exhibits a healthier approach to love and faith (“Give me arms to pray with instead of ones that hold too tightly”) while “Grace,” written as a mea culpa to Welch’s younger sister, asks forgiveness for youthful indiscretions.'

Western Skies by Bruce Springsteen - 'Western Stars ... is populated by characters past their best – the title track’s fading actor, reduced to hawking Viagra on TV and retelling his stories for anyone who’ll buy him a drink; Drive Fast’s injured stuntman recalling his youthful recklessness, the failed songwriter of Somewhere North of Nashville and the guy glumly surveying the boarded-up site of an old tryst on Moonlight Motel – all of them ruminating on how things have changed, not just for the worse, but in ways none of them anticipated.'

Three Chords and the Truth by Van Morrison - 'There’s a warmth here that recalls his ’90s highwater marks, Hymns to the Silence and The Healing Game, and connects even farther back in time to 1971’s Tupelo Honey, which balanced the charms of domesticity with R&B raves ... “It’s called ‘the flow,’” Morrison said in a recent interview, detailing his optimal conditions for making music. “I don’t know the mechanics of how that works. I just know when I’m in it.” “The flow” makes Three Chords and The Truth a deeply pleasurable listen, but it’s the moments where Morrison sounds less settled that carry the most weight. The album’s third song, “Dark Night of the Soul,” never wanders as far out as epics like “Madame George” and “Listen to the Lion,” nor does it match spaced-out gloss of his ’80s albums with trumpeter Mark Isham, but it’s gripped by the same existential fervor. Its mellow heat has a lot in common with 1997’s “Rough God Goes Riding,” a gentle midtempo cut with apocalyptic visions hiding in plain sight. Revisiting the 16th-century Christian mystic St. John of the Cross’ poem about the unknowability of God, one he’s sung about a number of times before, Morrison showcases the way his twilight years haven’t dimmed his yearning for growth, his desire for a deeper understanding.'

My previous Top Ten's can be found here - 2018, 2017, 2016, 2015, 2014, 2013 and 2012.

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Violent Femmes - Everlasting You.

Profile: Centenary of Colin McCahon’s birth

This year New Zealand has been celebrating of the centenary of Colin McCahon’s birth. As befits one of the country’s most important and influential artists, the centenary has been marked by Government receptions, exhibitions and new publications. All this for an artist who began his career at the Auckland City Art Gallery as a cleaner but ended it as the Deputy Director.

Auckland Art Gallery Director Kirsten Paisley has said, ‘Colin McCahon’s contribution to art in New Zealand is immense. Not only was he a leading painter, but also an influential teacher, curator and critic. And he is a significant figure in Auckland Art Gallery’s history, serving as a Keeper and later Assistant Director over a period of almost a decade.’

A Place to Paint: Colin McCahon in Auckland featured 25 key paintings drawn from Auckland Art Gallery’s collection, as well as from private holdings, and included works that have rarely been seen. In particular, the exhibition marked the first public display of painted windows from the Convent Chapel of the Sisters of our Lady of the Missions, Remuera. Completed by McCahon in 1965, the 13 glass panels came from a period of figurative paintings based on Bible stories. This exhibition focused primarily, however, on McCahon’s move away from such figurative paintings towards an engagement with his immediate environment. This move occurred in parallel with his physical relocation in 1953, from Christchurch to Titirangi in West Auckland.

The house in Titirangi where he lived with his wife Anne and four children in the 1950s is now the McCahon House Museum Trust and Artist Residency. Nestled in towering native bush, this tiny, ochre-red bach or holiday home was the setting in which some of the country's most important paintings were created. To mark the centenary, four of his works were displayed there for the first time since they were painted.

It was here that he lived when he began working at the Auckland City Art Gallery; firstly as a cleaner (he had moved to Auckland on the promise of a job that didn’t materialise), then as a curator. His years as a curator were also celebrated with an exhibition at the Auckland City Art Gallery. From the Archive: Colin McCahon in Auckland utilised photographs, ephemera and publications from Auckland Art Gallery’s E H McCormick Research Library, to take visitors closer inside McCahon’s days as a curator, and later teacher, as he moved from a career at Auckland City Art Gallery to lecturing at Elam School of Fine Arts, before becoming a full-time painter in the early 1970s. This exhibition was co-curated by the artist’s grandson Finn McCahon-Jones and Gallery archivist Caroline McBride.

Other anniversary exhibitions sought to show other aspects to the breadth of McCahon’s work. The Te Manawa Museum of Art, Science and History in Palmerston North showed works that provided a cross-section of McCahon’s art practice and development over his career. The first of these works was collected in the 1960s, when McCahon was a rising star and not a household name. The last was acquisitioned in 1986, at the end of his career. The Gow Langsford Gallery celebrated the centenary with an exhibition of paintings on loose canvas. Across the Earth: 100 years of Colin McCahon was a collection of significant paintings that exemplified the artist’s distinctive treatment of the New Zealand landscape, and demonstrated the austere spiritualism endemic to his practice. The exhibition focused on loose canvases of McCahon’s Muriwai period exploring the immediacy of raw materials in his paintings.

Te Papa holds one of the largest collections of Colin McCahon’s work in New Zealand and nine of McCahon’s most important works were hung in Te Papa´s Toi Art galleries in August to celebrate the extensive artwork he created from the 1940s to 1970s. Focusing on three major moments in McCahon’s life, these three groups of paintings presented distinct phases in McCahon’s career. From early religious paintings, that experimented with landscape and figurative work, to the abstract paintings of the 1960s and huge word paintings of the 1970s. This group of works showed McCahon experimenting with different scale, materials and subjects.

Curator of Modern Art, Lizzie Bisley, described McCahon as ‘always technically daring, and open to challenging the boundaries of what a painting could be.’ The Rt Hon Dame Patsy Reddy in a speech at Government House said he, ‘helped shape the way that we have thought about art in this country’ wanting ‘his work to have a meaningful place in the contemporary world and to engage people with questions about life, faith, and place.’ Peter Simpson, who has chronicled forty-five years of painting by McCahon in a two-part work published this year, argues that through landscapes, biblical paintings and abstraction, the introduction of words and Māori motifs, McCahon’s work came to define a distinctly New Zealand modernist idiom.

In McCahon Country, another book published for the centenary, Justin Paton charts McCahon’s remarkable development as a painter and thinker, exploring his deepening engagement with Maori culture and environmental issues, and revealing his vision of the land as a source of light, peace and spiritual sustenance. Paton describes him in the book as one of the great religious artists. McCahon was raised in the shadow of Wesleyanism and was strongly informed by puritanism:

“But above all, above and beyond any given creed or faith, he’s an artist who’s obsessed with what we might call the crisis of art as public speech. There’s a wonderful, immortal phrase of his where he said, ‘once, the painter was making signs and symbols to live by. Now, he makes things to hang on walls and exhibitions.’

“It’s a wonderful, wry statement - there’s a certain quality of disappointment in it - because what he’s saying is that once, if you wanted to understand how to live your life, you wanted a code, you wanted an affix, you could go to art, you could go to a sacred space, a space of faith, and that is where you would see the images that might guide you. And he knew that all that had changed in the 20th century.”

For Paton, 'McCahon is not only New Zealand’s most significant or important artist. He is our most soulful artist, our most searching. He asks the most of art and the world it renders. One hundred years since his birth, he still wants to know what we should believe in and where we belong.'

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James K. Baxter - Let Time Be Still.

Sunday, 29 December 2019

Artlyst - Andy Warhol: Catholicism His Work, Faith And Legacy

My latest piece for Artlyst is about Andy Warhol and the Catholic faith as explored in a current  exhibition at the Andy Warhol Museum and future exhibitions at Tate Modern and the National Gallery:

'As Eugene McCarraher has explained, in The Enchantments of Mammon, ‘Warhol incorporated the formal aspects of Byzantine iconography into Pop Art.’ His ‘Campbell’s Soup cans and Coca-Cola bottles – mass-produced objects with no personal signature – recalled the anonymity and deliberate repetitiveness of Byzantine iconographers.’ ‘Warhol explained, “Pop Art is a way of liking things,” a celebration of those “great modern things” that comprise the humble matter of everyday life – a realm where, in Orthodox tradition, the divine always manifests itself sacramentally.’

The critics at the time failed to understand this aspect of Warhol’s work but it was clearly apparent to Sister Corita Kent on a visit in 1962 to the Ferus Gallery in LA to see Warhol’s breakthrough exhibition of Campbell’s Soup Cans. ‘Coming home,’ she said, ‘you saw everything like Andy Warhol.’ Kent found inspiration in signs and advertising for vibrant screen printed banners and posters that provided an opportunity to show the sacred in the most mundane.'

My other Artlyst pieces are:

Interviews:

Christopher Clack: Connecting The Material And Immaterial
Peter Howson Artlyst Interview
Marleen Hengelaar-Rookmaaker On The Legacy Of ArtWay
Alastair Gordon A Testament To His Faith
Katrina Moss Chaiya Art Awards Interview: Where is God in our 21st century world?
Apocalypse Now: Michael Takeo Magruder Interviewed
Jonathan Anderson: Religious Inspirations Behind Modernism
Caravan – An Interview With Rev Paul Gordon Chandler On Arts Peacebuilding
Art Awakening Humanity Alexander de Cadenet Interviewed
Michael Pendry New Installation Lights Up St Martin In The Fields
Mark Dean Projects Stations of the Cross Videos On Henry Moore Altar


Articles:

Kiki Smith: Embodied Art
Art and Christianity Awards A Positive New Millennium Legacy
Arnulf Rainer: 90th Birthday Exhibition Celebrated At Albertina Museum
A Belonging Project And Exiles Loss and Displacement
Robert Polidori: Fra Angelico Opus Operantis
Art, Faith, Church Patronage and Modernity
Contemplating the Spiritual in Contemporary Art
Mat Collishaw Challenges Faith Perspectives With Ushaw Installation
Waterloo Festival Launches At St. John’s Waterloo
John Bellany Alan Davie Spiritual Joy and Magic
RIFT Unites 17 Art and Science MA Graduates At Central St Martins
Visionary Cities: Michael Takeo Magruder – British Library
Van Gogh’s Religious Journey Around London
William Congdon Holy Sites And The Kettle’s Yard Connection
Mark Dean Premieres Pastiche Mass At Banqueting Hall Chelsea College of Arts
John Kirby: The Torment Underlying The Civilised Facade
Curating Spiritual Sensibilities In Changing Times
Ken Currie: Protest Defeat And Victory
Bosco Sodi: A Moment Of Genesis
Bill Viola And The Art Of Contemplation
Art In Churches 2018: Spiritual Combinations Explored
Sister Wendy Beckett – A Reminiscence
Guido Guidi: Per Strada Flowers Gallery London
Peter Howson: The play is over – Flowers Gallery
Camille Henrot: Scientific History And Creation Story Mash Up
Nicola Green Explores Recent And Contemporary Religious Leaders – St Martin-in-the-Fields
Art And The Consequences Of War Explored In Two Exhibitions
Helaine Blumenfeld Translating Her Vision
Sacred Noise: Explores Religion, Faith And Divinity
Bill Viola: Quiet Contemplative Video Installation St Cuthbert’s Church Edinburgh
The ground-breaking work of Sister Corita Kent
Picasso To Souza: The Crucifixion Imagery Rarely Exhibited
Michael Takeo Magruder: De / coding the Apocalypse – Panacea Museum
Giorgio Griffa: The Golden Ratio And Inexplicable Knowledge
Arabella Dorman Unveils New Installation At St James Church Piccadilly
Can Art Transform Society?
Art Awakening Humanity Conference Report
Central St Martins in the Fields Design Then And Now
The Sacramental And Liturgical Nature Of Conceptual Art
Polish Art In Britain Centenary Marked At London’s Ben Uri Gallery
Refugee Artists Learning from The Lives Of Others
The Religious Impulses Of Robert Rauschenberg
The Christian Science Connection Within The British Modern Art Movement
Artists Rebranding The Christmas Tree Tradition
Art Impacted - A Radical Response To Radicalisation
The Art of St Martin-in-the-Fields and
Was Caravaggio A Good Christian?

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Lou Reed and John Cale - Work.

Saturday, 28 December 2019

Windows on the world (258)


London, 2019

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Epiphany at St Martin's


Sally Hitchiner will be preaching and I will be presiding at 10.00am on Sunday 5 January for the Parish Eucharist at St Martin-in-the-Fields on the Feast of the Epiphany.

Then at 5.00pm, I will be sharing reflections during Epiphany Carols, which will also include Epiphany readings and poems. The Choir of St Martin-in-the-Fields will sing at both services. 

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As With Gladness.

Saturday, 21 December 2019

Windows on the world (257)


London, 2019

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The Innocence Mission - On Your Side.

Friday, 20 December 2019

HeartEdge Mailer | December 2019

HeartEdge is an international ecumenical movement initiated by St Martin-in-the-Fields, London.
  • We are churches and other organisations developing mission.
  • We focus on 4 wide-ranging areas - commercial activity, compassion, cultural engagement and congregational development.
The mailer is our monthly compilation of stories, web links and original writing, related to our 4 key areas.

This month:
  • A focus on intentional communities and new monastic communities
  • Banksy at Christmas in Birmingham,, plus how to curate art in churches
  • Martin Laird on silence and spirituality and Hannah Malcolm on realism and Sami Award on being light in dark times.
  • 'Grandad's Front Room' plus Social enterprise tips, and social investment - leveraging in funding from repayable finance
  • Plus Jess Foster learning from the Little Town of Bethlehem.
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Thursday, 19 December 2019

Jesus, the ending and beginning of all our journeying

Here's the reflection I shared earlier today in the Manchester Lawyers' Carol Service at St Ann's Church Manchester:

Journeys feature heavily in the Christmas story. There are the physical, geographical journeys of Mary and Joseph from Nazareth to Bethlehem to register in the census, the rather shorter journey of the Shepherd from the hills surrounding Bethlehem to the manger itself, the lengthy journey of the Magi following the star via Herod’s palace to the home of Jesus, and the journey of Mary, Joseph and Jesus to Egypt following the Magi’s visit.

Then there are the emotional and life journeys that the characters in the story make. For Mary the journey of pregnancy and birth following her submission to God’s will at the Annunciation; the journey of carrying God himself in her womb for nine months while enduring the disapproval of her community. For Joseph, there is the journey from what was considered right in the community of his day – a quiet divorce – to the realisation that to do God’s will meant standing by Mary despite the local disgrace and scandal.

All these journeys, and others, bring us to the birth of Jesus; the birth of the new thing that God was doing in the life of our world and the new thing that he was doing in the lives of these people. What can we learn from their journeys that will help us in our own life journeys?

None of their journeys were easy. Even those with shortest journey, such as the Shepherds, risked disapprobation and even the loss of their livelihood, for leaving their sheep to worship Jesus. The Magi, no doubt, had a lengthy and uncomfortable journey not knowing exactly where they were going and nearly being seduced by Herod into contributing to the death of the child they sought. But for Mary and Joseph their journey was most difficult; the worries of carrying a full-term baby in the full glare of public disapprobation, an uncomfortable journey just prior to birth, and the pain of birth in an unsuitable and uncomfortable environment far from home.

God does not promise us that the experience of being part of the new thing that he is doing is ever easy but imagine the joy and wonder of the moment that Jesus is born, when Mary holds this precious, promised child for the first time, when the Shepherds come bursting in with their tales of Angels singing glory to God and the Magi come bearing their gifts, and all who come, come to worship the child that she holds. No wonder the story tells us that she pondered or treasured these things in her heart.

This child, both God and human being, was born to save humanity for our sins. God’s new act to rescue a fallen humanity; God doing a new thing in our world to demonstrate his love for each one of us.

Like the shepherds and wise men, we have journeyed today to celebrate this birth. Our physical, geographical journeys may, like those of the Shepherds have been short, but the life journeys that have brought us here today may well have been lengthy and hard. Like Mary and Joseph, those journeys may have involved disapprobation or scandal, the worry and pain of birthing and caring for children, like the Shepherds our life journey may have risked our livelihoods or like the Magi have involved a lengthy search for truth that has included looking in and leaving the wrong places.

However we have come today, the possibility remains for us to experience the new thing that God has done in our world through the birth of his son, Jesus. The good news about which the Angels sang on that first Christmas night was peace on earth, goodwill among human being; a peace that comes as human beings receive forgiveness from God for all the wrong and torturous journeys we have had, the actions and decisions that have hurt us and hurt others. We know now that we can be forgiven because God has come, as a human being, to be with us, to experience all that human life involves and, ultimately to die to save us from our sins.

This is the new thing that God has done in our world. It is this that came to birth at Bethlehem. It is this to which all our journeys lead. Will we, with Mary, Joseph, the Shepherds and the Magi, this Christmas kneel and worship this child, Jesus, God with us, the Saviour of our world, the ending and beginning of all our journeying?

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Saturday, 14 December 2019

Windows on the world (256)


Cambridge, 2019

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Friday, 13 December 2019

Church Times: Celia Paul paints peace, while painting in peace

My latest review for Church Times is of the Celia Paul exhibition at Victoria Miro:

'A strong sense of peace emanates from her work as she juxtaposes direct observation with mysticism.

The peace that emanates is hard won, as is the seclusion found in her studio amid the complexities of the relations she paints. Movement and colour in the form of drips, streaks, scrapes, swirls, and globules of paint busily cover the surface of her canvases, and yet their relations one with another fashion contemplative images that cohere and convince. She paints peace, while painting in peace, despite the disruptions of guilt and grief which arise from her past; a new day, a new dawn is depicted undefined by the past. She and her female sitters are strong, waiting peacefully, being themselves, no longer defined by the men in their lives, whether archbishops, artists, bishops, or philosophers.'

Other of my pieces for Church Times can be found here.

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Horatio G. Spafford - When Peace Like A River.

Thursday, 12 December 2019

Revd Kathryn Robinson RIP


On Tuesday I attended the funeral of The Revd Kathryn Robinson at St John's Leytonstone, where Kathryn had been curate and Associate Minister. Kathryn and I worked together for four years as Art Advisors for the Barking Episcopal Area.  

When appointed as the Barking Episcopal Area Performing Arts Adviser, Bishop David Hawkins wrote the following in regard to Kathryn and her role:
 
“Historically The Diocese has a history of excellence in the support of the arts. Bishop George Bell of Chichester was a pioneer in relating the arts to Christian worship. In the thirties there was a Chelmsford Diocesan Director of religious drama.

The relationship of the arts to Christian worship, witness and ministry is not in doubt, and involves individuals and churches across all traditions. Whilst there are many examples of excellence and good practice in the Barking Area these are often uncoordinated and would benefit from support and encouragement. There would be benefit from sharing good practice and learning from other people’s experience, both good and less successful.

Last year I initiated a network of fine artists and sculptors under the title commission4mission. It has been my aspiration for several years to initiate a complimentary network of those in the Barking Area engaging with the performing arts. Over the past six years I have come across musicians, directors, mime artists and story tellers of different ages and ethnicities – including a number of clergy. I am aware there will be many more performers within our churches that as yet I do not know.

I have recently identified a self supporting clergy person, The Revd Kathryn Robinson who has experience and professional background in Research and Development and the creative arts. Kathryn is offering to the Barking Area, two days a week to help network, co-ordinate, and promote good practice around the Episcopal Area. She will continue to be supported by St John’s Church Leytonstone where she has served her curacy. She has the backing of her Training Incumbent, Raymond Draper, who is supportive of this project. It is well known that the creative arts, especially at community level, tend to flourish in times of recession. As you know Raymond Draper is our Diocesan Lead Adviser on recession and redundancies. Kathryn’s appointment would therefore complement his particular role within the Diocese. Kathryn will continue to serve at St John’s Leytonstone as an Associate Minister.”

Kathryn and I would meet at Horizon Patisserie in Leytonstone to plan arts activity. We realised early on that, if we worked with a group of churches in an area with an existing arts festival we could easily create church-based arts festivals and make use of synergies in marketing and publicity. This proved to be an exciting and effective model.

We began the Barking Episcopal Area Arts Festival in 2011 which involved quality events from a variety of Arts genre as a way of embracing and celebrating the performing/and visual arts and engaging with local communities, their people and arts culture. The Festival was organised annually but in a different part of the Episcopal Area each year and in parallel with already established community arts festivals. In 2011 the Festival ran in parallel with the Leytonstone Festival, in 2012 with the Woodford Festival and in 2013 with the Heart 4 Harlow Festival.The fourth Festival was called the H’Art Festival and ran in parallel to the Hornchurch Festival of Arts & Heritage.

It was a great pleasure to work with Kathryn, who was insightful, committed, caring and creative. She will be much missed by all who knew her.

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Walthamstow Acoustic Massive - Express Symphony. 

Wednesday, 11 December 2019

Community Carols


Community Carols

Tuesday 17 December 2019
6:30 pm - 7:30 pm

Join us at St Martin-in-the-Fields for this joyous celebration of the Christmas season, featuring well-known carols specially chosen by those who work around Trafalgar Square. The service is led by Revd Dr Sam Wells with St Martin’s Choral Scholars, Community Choir and Children’s Voices. Doors open 5.45pm. All are welcome. No tickets required but come early to be certain of a seat.

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John Telfer and Clive Hayward - I See You.

A prayer for tomorrow's election


"Bless all who make choices in this general election. Clothe your people with gratitude for the right to choose our government, and turn that gratitude into clear choices"  

A prayer for tomorrow's election by Revd Dr Sam Wells

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Martyn Joseph - Nye: Song for the NHS.

Modern Slavery & Human Trafficking


The 2020 AGM of Churches Together in Westminster will be held on 20 January 2020 at 6.00pm for 6.30pm at Hinde Street Methodist Church, Hinde Street, London W1U 3QJ.

Following the AGM there will be a talk by Kevin Hyland OBE, former UK Independent Anti-Slavery Commissioner on the subject of “MODERN SLAVERY and HUMAN TRAFFICKING”.

It is hoped to have displays and information from various other organisations working in this field which will give everyone the opportunity to find out further about the work that is being done.

Refreshments available. Everyone welcome.

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Van Morrison - Let The Slave.

Saturday, 7 December 2019

Culture Review

There has been much released recently that should be of interest to any exploring or living out their faith. New work I have noted recently includes:
 
The Other Name: Septology I-II by Jon Fosse – the beginning of a septet, this darkly ecstatic Norwegian story of art and God is relentlessly consuming.

'It is late autumn, close to Advent. Two older men, painters, live near each other on the south-west coast of Norway, one in the city of Bjørgvin (a thinly disguised Bergen), the other in remote Dylgja overlooking the sea. Both men are called Asle ...

The version of Asle who has found God (which he gently insists is “knowledge” not “belief”) provides some of the book’s most ecstatic, probing scenes. In one passage Christ’s nativity is alluded to almost in passing; a well-worn story, yet one which Fosse somehow makes refreshingly original. Similarly, his descriptions of young Asle’s growing awareness of colour and its endless variations prefigure Asle the mature artist. The overall theme of a “shining darkness”, referring to Asle’s painting, his losses and his faith, is used to illuminate the fugue state of being.'

'Karen Solie’s TS Eliot prize-shortlisted The Caiplie Caves is one of the more unusual poetry collections of recent years. It is many things at once: a vision of insular Celtic Christianity in its early medieval heyday; a juxtaposition of this with a more elliptic modern narrative; and a meditation on literary form, and how the modernist long poem might look through a contemporary lens ...

Another writer with a keen insight into insular Celtic Christianity is Eiléan Ní Chuilleanáin. In The Mother House, Ní Chuilleanáin’s established preoccupations – allegorical journeys, the ghosts of the past, religious life – are copiously on show, but with a newly sharpened elegiac edge.'

'Mutual Admiration Society is a group biography of a circle of ... women who became pals at Oxford, including [Dorothy L.] Sayers; the cheekily named society of the title was a real club, whose members composed poetry and prose for each other’s delight.'

What faith Celia Paul has herself, she expresses on canvas:'“From the earliest memory every day started with prayer and ended with prayer,” she says. “And it is still in my bloodstream, even though I am not conventionally religious. I am not good at belonging to groups. But doesn’t everyone think about God?”

That tendency, her memoir [Self Portrait] suggests, was one reason Lucian Freud was drawn to her, and one of her own means of keeping herself apart.'

The Observer’s comic-strip artist Simone Lia on her new children’s book, her obsession with invertebrates, and how a prayer for a superior hotel room transformed her life: 'I am so diverted by her, I forget to ask where God fits in nowadays and pursue the subject by email. She replies in full. She explains she needs to “come out” as a Catholic because “our culture is not set up for a relationship that takes place in silence and solitude”. '

'“We believe because she believes,” says [Cynthia] Erivo. The actor describes herself as a person of faith. She prayed before going on to set every day – for guidance, to lose her own vanity, for energy on days she was tired and “to make the space safe and open for her because I feel as if Harriet [Tubman] is complicit in this storytelling [Harriet]. I feel that she’s around. It’s comforting to be able to reach into your faith to tell the story of somebody who has faith.”'

'Everyday Life is wildly uneven, held together only by its thematic obsession with religion: disc one (Sunrise) literally ends with a hymn, disc two (Sunset) with Chris Martin singing “Alleluia, alleluia”. You lose count of the references to God, church and prayer in between. What this signifies remains a mystery: has Chris Martin, a lapsed Christian, rediscovered his faith? Is it intended more in the vein of Nick Cave’s recent line about how “it doesn’t matter whether God exists or not – we must reach as if he does”? The answer remains elusive.'

'Ghosteen drips melody like the permanent rain. It oozes emotion from a heavy heart. It embraces the frailty of the human soul. It’s full of poetry and images that switch sometimes from the time honoured embrace of Elvis and Jesus and the icons and articles of faith whether they are god or rock n roll to a yearning deeply soulful of a very personal heartbreak with a powerful honesty and lyrical nakedness reflecting a genuine darkness and intimate honesty that is a step deeper into the personal and the intimate that is compelling and hypnotic and with an almost ambient atmospheric music to match.'

Thanks for the Dance 'Opener Happens to the Heart reflects on [Leonard Cohen's] career with trademark humility: “I was always working steady, I never called it art. I got my shit together, meeting Christ and reading Marx” ... Like those of Marvin Gaye and Prince, Cohen’s oeuvre sought to reconcile the spiritual and the sensual, which both feature heavily again ... As the pace slows to a transcendent crawl and backing vocals form a heavenly choir, The Hills mocks his ageing body (“The system is shot / I’m living on pills”) and the stunning The Goal finds him “almost alive” and “settling accounts of the soul”. The last poem he recorded, Listen to the Hummingbird, implores us to find beauty in God and butterflies: “Don’t listen to me.” And, finally, there is a vast, empty silence, and he is gone.'

'Kiwanuka is a contemplative song cycle intended to be listened to in one extended sitting ... At the core is Kiwanuka’s inner battle between anxiety, self-doubt, spirituality and wisdom, which is then set against racism and rueful glances at the state of the world ... for all its melancholy, Kiwanuka is never downbeat. There are moments – such as the “Time is the healer” gospel choir in I’ve Been Dazed, or hopeful closer Light – when positivity bursts through with such dazzling effect you want to cheer. Kiwanuka is a bold, expansive, heartfelt, sublime album. He’s snuck in at the final whistle, but surely this is among the decade’s best.'

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Coldplay - Everyday Life.

Service and Sacrifice marked on Mt Piceli




Much gratitude to the Curry and Rowan families who went to Mt Piceli for the 20th anniversary of the 24 aid workers who died in 1999, including my brother Nick:

'High in the Mt Piceli ranges, 12 kilometres outside of Mitrovica, the air is pristine and the vistas are breathtaking, with no scrap of manmade material in sight – save for several memorials and some pieces of airplane fuselage. These serve as visceral reminders of the loss of 24 people from around the world, primarily international humanitarian and aid workers, who died there 20 years ago today in the deadliest plane crash in Kosovo’s history.

On November 9, six people journeyed from Canada, New Zealand and the United Kingdom to commemorate the events of Friday November 12, 1999 – and mark the holes that were left in families around the world when a plane chartered by the United Nations World Food Program (WFP) came down en route from Rome. The passengers and staff onboard came from 10 different countries. None survived the crash that happened when the plane struck treetops and crashed in poor visibility.

The six who journeyed to the site left personal keepsakes, including a figurine of the Irish saint Our Lady of Knock and a few splashes of Irish whiskey, at a memorial stone that was built by a voluntary brigade of international civilians and unveiled last year, with the names of all 24 who died carved in stone. The group comprised the loved ones of Canadian government official Daniel Rowan and Northern Irish NGO worker Andrea Curry, and for most it represented their first time at the crash site.'

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Julie Miller - All My Tears.

Windows on the world (255)


Cambridge, 2019

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Dry The River - Hidden Hand.

The Christ that has come and the kingdom yet to come

Last week I changed my sermon for Advent Sunday at St Martin-in-the-Fields at the last minute in order to make connections with the theme of the Radio 4 Christmas Appeal for St Martin-in-the-Fields. This is the sermon that I would have preached had I not made that last minute change:

As a teenager I listened repeatedly to a haunting song by Larry Norman based on today’s Gospel reading. It is called ‘I wish we’d all been ready’ and the second verse includes these lines:

‘A man and wife asleep in bed
She hears a noise and turns her head he's gone
I wish we’d all been ready
Two men walking up a hill
One disappears and ones left standing still
I wish we’d all been ready
There's no time to change your mind
The son has come and you've been left behind’

These images, from our Gospel reading (Matthew 24.36-44), of people being suddenly separated are taken from a block of teaching given by Jesus during his final week in Jerusalem that have become known as his eschatological sermon. This sermon, when combined with the Book of Revelation, has generated a huge amount of speculation about the where, when and how of Jesus’ second coming.

Norman’s song was first released in 1969 and was followed in 1970 by the best-selling book ‘The Late Great Planet Earth’ by Hal Lindsey. Both were based on the understanding that Jesus’ second coming was imminent and would involve a rapture with Christians being caught up to meet the coming Christ in the sky and non-Christians left behind. Lindsey’s book was influential – a best-seller – and, for a rock fan like me, was encountered again in 1979 when Bob Dylan released ‘Slow Train Coming,’ his first album after his conversion to Christianity. Dylan studied Lindsey’s book in the Bible classes he attended at the Vineyard Church. The slow train coming of his title was Christ’s second coming and the final song on the album was called ‘When He Returns’. 1979 was also the year in which a film of ‘The Late Great Planet Earth’ was released.

These ideas appealed as a way of understanding current events, as Lindsey tried to fit political decisions and actions to biblical prophecies, and also as a way of emphasising the urgency of making decisions about salvation. If Christ’s second coming and the end of time were just around the corner then decisions about our eternal future should not be postponed. These were appealing ideas to a newly fired up Christian teenager like me.

I now see these dispensationalist approaches to the second coming as constituting an instrumental understanding of salvation. In the same way as the fires of hell have been used as a scare tactic to frighten us into the kingdom of God, so too with the threat of being left behind in the rapture. These understandings of the second coming lead us to view salvation as a transaction that is about our own survival and not about knowing God for God's own sake. They also promise to lift us up out of this world in order that we leave it and those who are unsaved behind. In other words, as Larry Norman expressed it in the title of one album on which ‘I wish we’d all been ready’ appeared, we’re only visiting this planet.

Yet Jesus was most probably talking in this passage, and in the rest of his eschatological sermon, about this-world events that were actually in the near future for the disciples. While the disciples themselves, on the basis of what they understood Jesus to have said, expected his second coming within their lifetime, not at some point in the far distant future.

In my view, as N.T. Wright has argued, Jesus’ eschatological sermon was not actually about the end of the world but rather about the destruction of the Temple in Jerusalem which occurred in AD70. The destruction of the Temple by the Romans was a time of sudden exile and separation, persecution and loss, as graphically described in today's Gospel reading and as it affected the majority of Jesus’ disciples. There was a sudden attack that resulted in some who were in Jerusalem at the time dying and others separating and fleeing the city; just the kind of events which are described in today’s Gospel reading.

The ultimate proof that a person was a prophet was understood, at the time, as being found in the extent to which their prophecies came about. So, when the destruction of the Temple occurred in AD70, it was proof to Jesus’ disciples that Jesus was a true prophet. This was, for them, the vindication of Christ; he was not a failed Messiah that had been killed on a cross, instead events had proved him to be a true prophet. That meant all he had said about being God’s Son could also be trusted and believed. The destruction of the Temple was, therefore, also a sudden sign of Jesus vindicated, revealed and come again as the Son of Man, the Messiah, God’s Son.

In addition, we heard last Sunday in the reading from Ephesians 1.15-23 and in Sally Hitchiner’s sermon that Jesus is the head or source of the Church and we are also told, particularly in Paul’s letters, that the Church is the Body of Christ. On that basis, I think, we can then understand Christ to have returned within the lifetime of his disciples when his Spirit filled them on the Day of Pentecost and the Church was born. The Spirit brings Christ to the Church and the Church becomes Christ for the world. So, as Christ’s renewed Body on earth, the Church became, in the words of Teresa of Avila, the hands and feet of Christ, with which he walks to do good and through which he blesses all the world.

These understandings would then seem to give us two ways in which Christ returned to the disciples within their own lifetime. First, when he filled them with his Spirit giving birth to the Church as the Body of Christ in the world, and, second, when he, and his teachings, were vindicated and proved to be true by the destruction of the Temple in AD70.

The word ‘Advent’ is derived from the Latin word adventus, meaning ‘coming’. Advent has traditionally been observed as a time of preparation for both the celebration of the first coming of Jesus at Christmas and as a time of prayer for the return of Jesus at the Second Coming. It is this second aspect to Advent which results in Jesus’ eschatological sermon featuring heavily in the readings during this season. Advent asks us to reflect on the nature of Jesus’ first and second comings and on how we are to live in the time in between. But, if Christ has already returned, as I am suggesting, what is still to come?

The answer I would give is that the kingdom of heaven is still to come. The Church, although it is the Body of Christ, is not the kingdom of God. The Church only creates signs of the coming kingdom. It was the kingdom of God that was at the heart of Jesus’ teaching. It was the kingdom of God that was demonstrated to us through his birth, life, death and resurrection. Jesus’ incarnation, his first coming, introduced the kingdom of God into the world. Christ's Spirit now teaches us about him, so we can live like him and thereby show others what the kingdom of God looks like. As his Body animated by the Spirit, Jesus is with us enabling the Church to continue to create signs of the kingdom that is to come. However, as it is still to come, it is the kingdom, not Christ, for which we now wait. This is why we are taught to pray for the kingdom to come on earth as in heaven. Rather than looking for ways to escape this world through a second coming and rapture at the end of time, instead we look to see how we can bless the world as Christ’s Body in the here and now.

With this understanding of the second coming we can then see Christianity as an alternative society, overlapping and sharing space with regular society, but living in a different time – that’s to say, modelling God’s future in our present. As Sam Wells has said: ‘It’s not enough to cherish the scriptures, embody the sacraments, set time aside for prayer, and shape disciples’ character in the ways of truth, if such practices simply withdraw disciples for select periods, uncritically then to return them after a brief pause to a world struggling with inequality, identity, and purpose. The church must also model what the kingdom of God (its term for the alternative society, its language of God’s future now) means and entails in visible and tangible form.’

I want to suggest, then, that these are the comings we remember and on which we reflect in Advent. As a result, to reflect in Advent is to reflect on the whole of salvation history from Christ's first coming to be God with us to the coming of his Spirit at Pentecost that we might become his Body to our future with God in a kingdom where there is no fear and no transactions, only love. Our Advent reflections here this year enable us to focus on both these comings. Inspired to Follow focuses on Christ's first coming, his incarnation, by looking at significant characters in the story of his conception and birth. Our Advent booklet then focuses our thoughts more on the coming kingdom through our prayer for light to come in our present darkness.

Our waiting for the coming kingdom means that there is always more to come where God is concerned. Another singer-songwriter, Carolyn Ahrends, uses a memory of herself as a three feet tall four year old trying to touch the stars and the cookie jar with both being out of reach, as an image of heaven. She writes of a yearning deep within telling us there's more to come:

‘So when we taste of the divine
It leaves us hungry every time
For one more taste of what awaits
When heaven's gates are reached.’

As we reach for the future this Advent, reaching for what is yet to come and therefore just beyond our grasp, may we realise that the something more which is yet to come is what Christ has already revealed, what we, as the Body of Christ, can sign, and what the coming kingdom of heaven is for.

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Carolyn Ahrends - Reaching.

Wednesday, 4 December 2019

Foyer Display - Rae Gillott





St Martin-in-the-Fields is home to several commissions and permanent installations by contemporary artists. We also have an exciting programme of temporary exhibitions, as well as a group of artists and craftspeople from the St Martin’s community who show artwork and organise art projects on a temporary basis.

One of the initiatives from this group is a changing display of work by the group members. Each month a different member of the group will show an example of their work, so, if you are able, do return to see the changing display.

This month we have a selection of small baskets by Rae Gillott. Rae writes:

When our children were very young, friends and I began attending evening classes to keep our brains active. After a couple of false starts we ended up at a class learning how to re-cane chairs. When I had eventually completed all our chairs my tutor said ‘you’d better make a basket’. To be honest I was not keen. What I had glimpsed going on down the other end of the room did not look very interesting but there were several weeks of the term left and nothing else to do so I reluctantly started to make my first waste paper basket out of centre cane. From the start I was absolutely hooked and my life changed dramatically from then on.

I went on to study for the City & Guilds qualifications in basketry at the London School of Furniture being taught a wide range of techniques using many different materials by a fantastic group of experienced basketmakers. Then I joined The Basketmakers’ Association and was introduced, through their courses, to even more types of baskets, materials and techniques from the UK and overseas.

Basketmaking is a fascinating craft which, until the very recent invention and use of plastics, touched everyone’s life in one way or another, world-wide. Early peoples learnt to utilise whatever materials were to be found locally from wood and bark of large trees, through flexible stems like those of willow and rush found in the UK to grasses, roots, pine needles and countless other materials. Learning about the ingenious methods they found by which to make their materials flexible enough to use and the patterns and dyes they discovered is fascinating.

Eventually I came across Ply Split Braiding. This is not found widely around the world and is different from other weaving techniques I’ve come across in basketry in that the elements, the warp and weft, the stake and strand, are not taken in front and behind each other to form the structure, but are taken through. Soft materials, originally animal hair or plant materials, now cotton, wool etc., are twisted under tension to make cords, usually 3 or 4 ply, and then one cord is taken between the plies of another cord. In northern India this technique was used to make camel regalia but since research was carried out to understand the weaves, modern basketmakers and artists have started to form three dimensional objects using the technique. Ply Split Braiding has enabled me to indulge my love of colour and pattern.

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Eric Whitacre - Light and Gold: Lux Aurumque.

Sunday, 1 December 2019

Advent Sunday: Home Starts Here






Images above from the Advent Art Oasis at St Martin-in-the-Fields this afternoon and the CTiW Advent Service organised and hosted by St James Piccadilly.

Here is my sermon from the Advent Sunday Eucharist at St Martin's:

‘It's coming home, it’s coming home, it's coming...
Football's coming home.’

The England football song 'Three Lions', which was written by David Baddiel, Frank Skinner and Ian Broudie and was first released in 1996 for that year's European Championships, perfectly captures the sense of hope and longing mixed with realism that comes with supporting a national side which has won the major trophy once and come close on other occasions without quite repeating that pinnacle moment. Those of us who sing it when England qualify for the World Cup or European Championship, sing with a sense that this could be the moment of triumph revisited, but probably won't be.

Advent seems to contain that same mix of hope and unfulfilled longing. The word ‘Advent’ is derived from the Latin word adventus, meaning ‘coming’. Advent has traditionally been observed as a time of preparation for both the celebration of the first coming of Jesus at Christmas and as a time of prayer for the return of Jesus at the Second Coming. It is this second aspect to Advent which results in passages like today’s Gospel (Matthew 24.36-44) taken from Jesus’ end times sermon featuring heavily in the readings during this season. Advent asks us to reflect on the nature of Jesus’ first and second comings and on how we are to live in the time in between. But Christ’s second coming seems a long time delayed and we wonder, as with the England team winning another trophy, whether that day will ever come.

Our Gospel reading seems to suggest that even the realisation of our hopes for Christ's return can involve a similar sense of hope fulfilled and hopes dashed. It has often been understood as describing what will happen to believers and non-believers when Christ returns and has been used as an evangelistic appeal with the aim of scaring us into salvation. As a teenager, for example, I listened repeatedly to a haunting song by Larry Norman based on today’s Gospel reading. It is called ‘I wish we’d all been ready’ and the second verse includes these lines:

‘A man and wife asleep in bed
She hears a noise and turns her head he's gone
I wish we’d all been ready
Two men walking up a hill
One disappears and ones left standing still
I wish we’d all been ready
There's no time to change your mind
The son has come and you've been left behind’

These images, based directly on our Gospel reading, of people being suddenly separated are taken from a block of teaching given by Jesus during his final week in Jerusalem that have become known as his eschatological sermon. In my view, Jesus’ eschatological sermon was not actually about the end of the world but rather about the destruction of the Temple in Jerusalem which occurred in AD70. The destruction of the Temple by the Romans was a time of sudden exile and separation, persecution and loss, as graphically described in today's Gospel reading and as it affected the majority of Jesus’ disciples. There was a sudden attack that resulted in some who were in Jerusalem at the time dying and others separating and fleeing the city; just the kind of events which are described in today’s Gospel reading.

In other words it is a passage that describes the kind of sudden crisis that can cause separation and loss. That is the kind of experience which can often lead to people losing their homes and being separated from those they love. The kind of experiences that we are highlighting through this year's BBC Radio 4 Christmas Appeal with St Martin-in-the-Fields with its theme of Home Starts Here. We are saying that Home Starts Here, with the work of The Connection at St Martin's in supporting those who are rough sleeping or the Vicar's Relief Fund with those vulnerably housed, because, for many of those helped, home has originally been lost through a crisis like the loss of work or a divorce or the onset of illness. Sudden crises that cause separation and loss and can often, in these days, lead to people being on the streets.

For Phil the crisis was losing his home because of the drug dealing that he was allowing to go on in that home. He got on the first train leaving Hull and found himself in London. He came out of Kings Cross and stood outside and cried his eyes out for an hour, thinking ‘What have I done here? What can I do?’

When he came to The Connection two years ago, he was already scaling down his drug dependency and has managed with medical help to come off drugs. With help from The Connection he now has a flat in west London. He says, “It’s a studio. In a big house. Apart from sharing the kitchen I’ve got my own room, my own shower, toilet, sink, fridge, microwave, all that sort of stuff. Having your own key to your door, you can close it, lock it, that’s it. It’s your own place. No-one’s telling you ‘you’ve got to get up at 7 o’clock. You’ve got to be out by half past 7. You can’t go in till this time…’ Having that independence makes you feel good in itself. Anything where you’ve got your own door beats living on the street, sofa surfing. You can’t beat having your own door just to close it and shut the world off." For Phil, home started here at The Connection. The work of The Connection and of the Vicar's Relief Fund means that there can be hope in the middle of such experiences; that home can start here, that we can come home.

Similarly, the message of Advent is that we are not alone in such times. Advent prepares us to celebrate Christ's first coming into our world. The incarnation involves God, in the baby Jesus, coming into our world and moving into our neighbourhood to be God with us as he makes his home with us. But, as we reflected earlier, our experience of hope and of opportunities to genuinely come home is mixed. Like England fans singing 'Three Lions' there is a mix of optimism and realism. The work of The Connection means that for people like Phil home can start here, but we know, through our annual service for those who died homeless in London, that others don't make it in the same way and therefore we seek to remember them and honour their passing.

The message of Advent though, is not so much that we find a new home but more that Christ comes to us and makes his home with us. This means that, as an old children's song perhaps rather simplistically puts it, with Jesus in the boat we can smile in the storm as we go sailing home. The disciples experienced separation and loss when Christ died and when he ascended but he then came again when his Spirit filled them on the day of Pentecost and made his home within them. Home for God started anew at Pentecost when he moved into our neighbourhood to live there permanently.

Now, with the poet Gerard Manley Hopkins, we can say that Christ plays in a thousand places and faces, so that we can greet him when we meet him and bless when we understand. This is the light in our darkness for which we are praying through our Advent meditations. It is the calm in the storm that the disciples experienced on the Sea of Galilee and it is what took the disciples through the separation, loss and exile that they experienced following the destruction of the temple in Jerusalem in AD70. Because Christ was with them, because he had made his home in them, they could take the good news of his love and presence with them to the far corners of the Roman Empire.

Home starts here; both through the support that the appeal provides to those who are homeless or vulnerably housed and through our Advent reflections on Christ's coming to make his home with us.

The 17th century German mystic, Angelus Silesius, warns us:

Though Christ a thousand times
In Bethlehem be born
If he’s not born in thee,
Thou art still forlorn.

If Christ is not born in you as you listen and sing this Advent, our time together will be pleasant but not life changing. But, if Christ is born in you, then the whole story will be transformed. It will become your story. You will be able to say:

Christ born in a stable
is born in me.
Christ accepted by shepherds
accepts me.
Christ receiving the wise men
receives me.
Christ revealed to the nations
be revealed in me.
Christ dwelling in Nazareth
You dwell in me.

Let us pray: Wilderness God, your Son was a displaced person in Bethlehem, a refugee in Egypt, and had nowhere to lay his head in Galilee. Bless all who have nowhere to lay their head today, who find themselves strangers on earth, pilgrims to they know not where, facing rejection, closed doors, suspicion, and fear. Give them companions in their distress, hope in their wandering, and safe lodging at their journey’s end. And make us a people of grace, wisdom, and hospitality, who know that our true identity is to be lost, until we find our eternal home in you. Amen.

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Soul Sanctuary Gospel Choir - Go Tell It On The Mountain.