Wikio - Top Blogs - Religion and belief

Monday, 29 June 2020

Witnesses who give testimony in a trial

Here's the reflection I shared in today's lunchtime Eucharist for St Martin-in-the-Fields:

“I have been used for many years to studying the histories of other times, and to examining and weighing the evidence of those who have written about them, and I know of no one fact in the history of mankind which is proved by better and fuller evidence of every sort, to the understanding of a fair inquirer, than the great sign which God has given us that Christ died and rose again from the dead.” Professor Thomas Arnold

“Is not the nature of Christ, in the words of the New Testament, enough to pierce to the soul anyone with a soul to be pierced? … he still looms over the world, his message still clear, his pity still infinite, his consolation still effective, his words still full of glory, wisdom and love.” Bernard Levin

“I believe there is no one lovelier, deeper, more sympathetic and more perfect than Jesus. I say to myself, with jealous love, that not only is there no one else like him but there never could be anyone like him.” Fyodor Dostoevsky

“In that dramatic scene on Calvary’s hill three men were crucified. All three were crucified for the same crime - the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.” Martin Luther King Jr

"Where was Mother Teresa's Jesus? He was in the Bible, in the church, in her prayer, in the Eucharist, in her sisters, in the heart of everyone she met, and especially in the poorest of the poor and the lowest of the low. Jesus was in disguise in each one of them. Jesus was behind the foundation of her order. Jesus was behind all that she did.” Mother Teresa

“A man who was merely a man and said the sort of thing Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill him as a demon or you can fall at his feet and call Him Lord and God … however strange or terrifying or unlikely it may seem, I have to accept the view that he was and is God.” C. S. Lewis

“Brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand … For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve. After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born.” Saint Paul

“Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God’s set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him.” Saint Peter

“You are the Messiah, the Son of the living God.” Saint Peter

All those testimonies to Jesus that you have just heard stem from the one testimony that we have just listened to, the moment when Peter speaks out his belief that Jesus is the Messiah, the Son of the living God (Matthew 16: 13-20). Jesus calls Peter ‘the rock’ and he is the rock because he was the first to testify to Jesus and all the millions of people that have followed him in testifying to Jesus have built on the foundation of the testimony that Peter originally gave.

Testimony is what is given by a witness in a trial. A witness makes his or her statement as part of a trial in which the truth is at stake and where the question, ‘What is the truth?’ is what is being argued. Lesslie Newbigin has argued that this is what is “at the heart of the biblical vision of the human situation that the believer is a witness who gives his testimony in a trial.”

Where is the trial? It is all around us, it is life itself? In all situations we encounter, there is challenge to our faith and there is a need for us to testify in words and actions to our belief in Christ. Whenever people act as though human beings are entirely self-reliant, there is a challenge to our faith. Whenever people argue that suffering and disasters mean that there cannot be a good God, we are on the witness stand. Whenever people claim that scientific advances or psychological insights can explain away belief in God, we are in the courtroom. Whenever a response of love is called for, our witness is at stake.

But we are not alone in being witnesses. We are one with millions of others who have testified to the reality and presence of Jesus Christ in their lives. No courtroom on earth could cope with the number of witnesses to Christ who could be called by the defence. That is why the writer of Hebrews says, “Since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith.”

This is what Peter began by saying, “You are the Messiah, the Son of the living God.” We are part of the witness that has been built on that rock. So let us be encouraged today by the incredible numbers of others testifying to Christ and let us be challenged to add our own testimony in words and actions to those of our brothers and sisters in Christ because every day in every situation we face, we and our faith are ‘on trial’.

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Sunday, 28 June 2020

Central London churches and the Congestion Charge extension

As Chair of Churches Together in Westminster I have written to the Mayor of London regarding the extension to the Congestion Charge and its possible effect on churches. Other religious leaders in central London have also written along similar lines. 

My letter began as follows:

'The churches of Westminster, on whose behalf I write, have shown full support for the lockdown in response to the Covid-19 pandemic, in some cases going beyond the Government guidance for places of worship in order to ensure the aim of flattening the curve has been achieved.

Additionally, we support the need to reduce vehicle use in central London, to improve air quality and maximise health benefits, including the expanded promotion of alternative transport, especially cycling. Many of our churches and congregation members are actively working in practical ways for the achievement of these goals and have changed their own practices as a result.


Nevertheless, the Extension to the Congestion Charge Scheme will have a significant and deleterious effect on the sustainability of our churches. Many of these churches maintain buildings which are a key element of central London’s architectural heritage drawing tourists to the capital city, deliver a substantial proportion of its cultural programming, and provide a very significant amount of its community and support services to those who are most vulnerable in society.'

The issues we have raised have been covered by the BBC at: https://www.bbc.co.uk/iplayer/episode/m000kkpz/bbc-london-evening-news-28062020 and
https://www.bbc.co.uk/news/uk-england-london-53136450#.

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Westminster Cathedral Choir - O Magnum Mysterium.

Living God's Future Now - July 2020








‘Living God’s Future Now’ is a series of online seminars, discussions and presentations hosted by HeartEdge. They are designed to equip, encourage and energise church leaders, laypeople and enquirers in areas such as preaching, growing a church, shifting online, deepening spirituality and responding to social need.

The focal event in ‘Living God’s Future Now’ is a monthly conversation where Sam Wells explores what it means to improvise on God’s kingdom with a leading theologian or practitioner.

The online programme includes:
  • Regular weekly workshops: Biblical Studies (Mondays), Sermon Preparation (Tuesdays) and Community of Practitioners (Wednesdays)
  • One-off workshops on topics relevant to lockdown such as ‘Growing online communities’ and ‘Grief, Loss & Remembering’
  • Monthly HeartEdge dialogue featuring Sam Wells in conversation with a noted theologian or practitioner
Find earlier Living God’s Future Now sessions at https://www.facebook.com/pg/theHeartEdge/videos/?ref=page_internal.

'Thank you for all you are supporting and enabling - I absolutely love everything that comes out of HeartEdge.' The Rt Revd Rachel Treweek, Bishop of Gloucester

Living God’s Future Now: Week commencing 21 June 2020

Sunday 28 June
  • ‘Inspired to Follow: Art and the Bible Story’: Sunday, 28 June, 2pm (BST), Zoom meeting - To receive a zoom invite email jonathan.evens@smitf.org. Topic: Mark 1: 1-12 / ‘The Baptism of Christ’; predella panel, Giovanni di Paolo, 1454, NG5451.
  • St Martin’s, HeartEdge and Friends Theology Group: 6-7pm (BST), Zoom meeting - Register at https://www.eventbrite.co.uk/e/theology-group-tickets-111280242200. This Sunday at 6.00 pm, Sam Wells will be responding to questions on “Cafeteria Christianity, Biblical Interpretation and negotiables/non-negotiables.Billy Cometti, from the congregation of St Martin's will be chairing the session and encouraging your comments and questions.
Monday 29 June
Tuesday 30 June
  • Sermon Preparation Workshop: 4.30pm (BST) - livestreamed on the HeartEdge Facebook page (https://www.facebook.com/theHeartEdge/). Sam Wells and Sally Hitchner explore the weeks lectionary readings and how they could be used in a sermon, with a chance to ask questions.
Wednesday 1 July
  • Community of Practitioners workshop: 4.30pm (BST), Zoom meeting - Email jonathan.evens@smitf.org for an invitation. Church leaders join in community to explore a text, and to share and reflect together on their recent experiences.
Thursday 2 July
Friday 3 July
Living God’s Future Now | July 2020
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Saturday, 27 June 2020

Windows on the world (284)


London, 2020

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Michael McDermott - The Veils Of Veronica.


Poems to dead poets

Not the blind man with the lamp is a poem addressed to the poet Jack Clemo that has been published in the Stride magazine collection entitled 'Talking to the Dead'. Jack Clemo's work combined an uncompromising Christian mysticism with stark images of the working-class Cornwall he loved so much.

Stride have also published two other of my poems concerned with other poets; Windows into the Divine on the artist-poet David Jones and Dylan Thomas was more at home with Blake and Vaughan than Marx and Proust on Dylan Thomas.

Additionally, another poem are/are not has just been published by Amethyst Review. This is the first of two poems that Amethyst Review will be publishing, the second appearing on 13 July.

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Norah Jones - To Live.


Artlyst: Inspiration – Contemporary Art & Classics

My latest article for Artlyst reviews Inspiration - Contemporary Art & Classics at The Ateneum Museum in Helsinki:

'Playing with the past enables contemporary artists to critique, challenge and change perceptions of the canon with its iconic signature pieces particularly when the work of those who have been marginalised by white Western culture has been excluded. Similarly, the exhibition highlights the philosophical role of museums in terms of examining and re-examining history, art and artefacts in the light of current cultural-related issues. Such activity necessarily raises debate regarding appropriation and originality, but it is best to regard the approaches of these artists as the equivalent of DJs sampling sounds in order to re-present existing music in new forms.

Just as the word ‘inspiration’ is derived from religious imagery of God breathing life into human beings, so this exhibition acknowledges the religious roots of our inherited religious culture and the interest many contemporary artists show in religious imagery and themes while often not exploring these for religious purposes.’

My other Artlyst pieces are:

Interviews:
Articles:

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Hope Sandoval and the Warm Inventions - For The Rest Of Your Life.

Thursday, 25 June 2020

Preparing for the new thing God was doing

Here's my reflection for yesterday's lunchtime Eucharist for St Martin-in-the-Fields, on the Feast of the Birth of John the Baptist (Luke 1. 57-66, 80):

Our eldest daughter is expecting and she and her husband can’t agree on a name for their son. It’s not an unusual situation for the parents of a new born child. For Zechariah and Elizabeth it should have been relatively straightforward, as the culture of the time was for the child to be named after the grandfather.

Names were kept in the family and handed down from grandfather to grandson. This was part of a culture where the firstborn son inherited all that the family owned, whilst also being responsible for maintaining the family unit. That included the role or work undertaken by the father and grandfather before him, in this case as one of the priests at the Temple.

The naming of John was problematic because it signified something different was happening; a break with tradition. The name John was not in the family line and he would not become a priest like his father and grandfather before him; instead becoming a prophet preparing the way for the new thing that God was doing in the world in sending his Son to be one of us and save us from ourselves.

The new thing that God was doing in the world entailed a fresh outpouring of the Holy Spirit so, in the first chapter of Luke’s Gospel we read of Gabriel promising that John will be filled with the Holy Spirit from before his birth and of his growing up strong in the Spirit. The Spirit comes upon Mary at the Annunciation, Elizabeth is filled with the Spirit at Mary’s arrival (and blesses her as a result), and Zechariah is filled with the Holy Spirit at John’s circumcision, prophesying about John and Jesus.

This fresh move of the Holy Spirit comes after a period of over 400 years during which there was no revelation from God by the Spirit. That had fulfilled the prophecy of Micah: “Therefore it shall be night to you, without vision, and darkness to you, without revelation. The sun shall go down upon the prophets, and the day shall be black over them” (3:6). The new thing that God was about to do was not possible without the preparatory work of the Holy Spirit or without there being a working together of the principal characters with the Holy Spirit.

Preparation is also seen in the upbringing of John through his separation for God’s service which involved the rejection of wine and other strong drink and time spent in the wilderness, where he wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. His calling as the one preparing the way for Jesus involved a particular kind of preparation, which may or may not have been individual to John, but which was the right preparation for the calling on his life.

What can we take from these reflections on the early life of John the Baptist and how might they bite for us? First, we can reflect on the call on our lives. That is not so dissimilar to that of John. He was preparing others to encounter Jesus. We are essentially called to do the same. When I was a young Christian I read writers like Francis Schaeffer who talked about the importance of pre-Evangelism. This involves discussion of our worldviews and the extent we live according to our beliefs, whatever those beliefs may be. Exploring inconsistencies in our lifestyles or inadequacies in our beliefs opens people to the possibility of the Holy Spirit working in their lives. None of us are evangelists. It is only God the Spirit who can bring people back into relationship with God through Jesus. Yet, like John, we can prepare people to encounter Jesus for themselves.

Second, the Holy Spirit was moving in a new way through the birth of John and Jesus, and Elizabeth, Zechariah and Mary were among those who discerned it and responded. Like them, we can seek to discern what the Holy Spirit is doing and how the Spirit is moving within our own day and time. When Jesus opened the scriptures and read ‘The Spirit of the Lord is upon me, because he has anointed me’ that anointing was for the bringing of good news to the poor, release for captives, recovery of sight for those who were blind, freeing of the oppressed and proclamation of the Jubilee when land and property was returned to those in debt. Where we see these things happening today, we can discern the work of the Holy Spirit.

Third, John needed a specific form of preparation for his ministry which involved him making commitments, not generally made by others. That is the approach we use here within the Nazareth Community as its members commit themselves for a year at a time to silence, sacraments, study, sharing, service, Sabbath and staying with. This kind of commitment, whether the Nazareth rule of life or something different can be a helpful practice and discipline enabling us to live out and deepen the calling on our lives.

As we reflect on our calling, the needs of our world and our practices as Christians, it may well be that John the Baptist is the role model in the Gospels to whom we most need to turn.

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Godspell - Prepare Ye The Way Of The Lord.

Wednesday, 24 June 2020

How to Pilgrimage in a time of Pandemic



Today at 3.00 pm. Register for a zoom invite at https://www.eventbrite.co.uk/e/how-to-pilgrimage-in-a-time-of-pandemic-tickets-109203239830.

For centuries pilgrimages have awakened seekers from all walks of life. ‘Solvitur ambulando’ is a Latin phrase meaning it is solved by walking. Join us for a workshop to hear from some serial pilgrims about their discoveries, insights and encounters on ancient Christian paths. In these difficult days of lockdown panellists Richard Frazer, Beth Jusino and Ian Smith will share how they have adapted to these unusual circumstances and share ideas for how to awaken seekers locally through a passion for walking.

Richard Frazer has been minister at Greyfriars Kirk, (Church of Scotland) www.greyfriarskirk.com since 2003. During that time, he has founded the Grassmarket Community Project www.grassmarket.org that supports some of the city’s most vulnerable adults and has also established the Greyfriars Charteris Centre, www.charteriscentre.com a place for wellbeing, social enterprise and building community, which has strong links to Edinburgh University. At Greyfriars, there is a ministry team dedicated to creating an inclusive and affirming community for those of faith and others exploring their spirituality through worship, reflective space and other volunteering opportunities. Richard has a passion for pilgrimage walking and has recently published a book, Travels with a Stick, about his journey on the Camino de Santiago. minister@greyfriarskirk.com

Beth Jusino is an editor, writer, and unlikely pilgrim who lives in Seattle, Washington. In the past 5 years, she’s spent more than 100 days on various parts of the Way of St James, and is an active member and volunteer newsletter editor for the American Pilgrims on the Camino. Her award-winning memoir about her pilgrimage from Le Puy, France, to Finisterre, Spain, is Walking to the End of the World: A Thousand Miles on the Camino de Santiago. You can find her stories, essays, and Camino photos at www.caminotimestwo.com or on Instagram and Twitter @bethjusino.

Ian Smith is a writer and serial pilgrim. His non-fiction books include “The Good Parish Management Guide” (Canterbury Press) and “Stepping out” (Redleg Publications) written with his wife, Alison Gelder. His latest novel is “Redemption Song” and poetry collection, “The Woodland Suite” (both Redleg Publications). Ian has been involved in walking and organising pilgrimages since 1983 and has (with his wife) walked a number of Camino routes as well as many Cross-carrying pilgrimages to Walsingham and Iona. Longer walks include a pilgrimage from Walsingham to Santiago in 2010 and London to Rome via Lourdes in 2017. He is currently planning a pilgrimage from London to Istanbul, mainly following the Rhine and Danube rivers. Ian lives with his wife in central London.

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U2 - Walk On.

Sunday, 21 June 2020

Poems for Amethyst Review and Stride magazine

My poem 'Are/Are Not' has just been published by Amethyst Review. This is the first of two poems that Amethyst Review will be publishing, the second appearing on 13 July.

I have also been pleased to have three poems accepted by Stride magazine. All these poems concern other poets beginning with the artist-poet David Jones ('Window into the divine', 1 June), continuing with Dylan Thomas ('Dylan Thomas was more at home with Blake and Vaughan than Marx and Proust', 2 June) and ending on 27 June with Jack Clemo. The third of these poems features in a Stride series entitled 'Talking to the Dead' which began on 17 June and can be read by clicking here.

Amethyst Review is a new publication for readers and writers who are interested in creative exploration of spirituality and the sacred. Readers and writers of all religions and none are most welcome. All work published engages in some way with spirituality or the sacred in a spirit of thoughtful and respectful inquiry, rather than proselytizing.

The Editor-in-chief is Sarah Law – poet (mainly), tutor, occasional critic, sometime fiction writer. She has published five poetry collections, the latest of which is Ink’s Wish. She set up Amethyst Review feeling the lack of a UK-based platform for the sharing and readership of new literary writing that engages in some way with spirituality and the sacred.

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Dylan Thomas - Fern Hill.

Saturday, 20 June 2020

Windows on the world (283)


Harlow, 2011

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Bettye Lavette - Most Of The Time.

Exhibitions update

With the easing of lockdown in many countries, exhibitions are beginning to be mounted again while online exhibitions are also proliferating. Here is my roundup of exhibitions that have caught my attention:

Unleavened is a show which opened at the Dyman Gallery in Stellenbosch shortly before the Covid-19 lock-down and which has subsequently gone online. Unleavened is organised by 40 Stones, a group committed to curating exhibitions which display the rich connections between art and faith. They suggest that leaven, the agent that causes dough to rise, provides a metaphor through which to view the work of young artists as they explore the presence and impact of culture, gender, politics and religion in their lives today.

Caravan's To Heal The World is an international online artistic reflection on mending the brokenness of our global family. Caravan believe that artists are natural change agents and can lead the way. This exhibition is a visual expression by artists about mending the brokenness of our global family, as well as of their desire to repair our world through art itself. 119 qualifying artwork submissions were received through a global open call, and an independent jury selected 30 artworks for the exhibition.

Impact is a new 3D online art exhibition from Chaiya Art Awards where 60 UK artists explore the impact of Covid 19, around the world, on families, society, health care and beliefs. This curated exhibition features sculpture, painting, drawing, video, photography and mixed media artwork. Artists are giving from 30-100% of sales to designated charities to support those who are vulnerable during this pandemic.

Mitchell Fine Art is presenting a vibrant exhibition from an artist born in the remote centre of Australia in the late 1920’s – Kudditji Kame Kngwarreye. Originally a stockman and a miner, Kudditji Kngwarreye did not start painting until the 1980’s. Utilising bold compositions, Kngwarreye manipulated colour and form in highly emotive depictions of his ancestral homelands in Central Australia. Painting without a predetermined perspective, Kngwarreye’s paintings are visceral and spontaneous and evoke feelings for and connection to country. ‘As an artist he was without inhibition. To compliment the exhibition, Mitchell Fine Art has invited Sydney artist Idris Murphy to curate a response to Kudditji Kngwarreye's paintings through his own work.A renowned Australian artist, Idris Murphy is known for his gestural paintings that depict his intimate awareness and a passionate attachment to the Australian landscape. Idris Murphy continuously refers to inspiration drawn from Aboriginal artists and the holistic experience of the land.

Leaves of Grass at Page Galleries features a selection of works on paper from Max Gimblett’s archive. There is an onslaught of vibrant, riotous colour, pattern, and texture in these works. Great swathes of colour – yellow, purple, pink – inch out to the edge of the paper and beyond. There is a sense of release, freedom. This exhibition borrows its title from a collection of poetry by American poet Walt Whitman (1819–1892). While the first edition of Leaves of Grass was published in 1855, Whitman spent most of his life writing and re-writing the collection. Gimblett himself is constantly revising, revisiting. In these works we see the familiar motif of the quatrefoil, the wheel; subjects Gimblett returns to again and again, each repetition lending new life to their form. And like Whitman, whose poem I Sing the Body Electric exalts the human body and its relation to the soul, Gimblett aligns the mind and body through his practice, drawing on philosophies of Zen Buddhism rather than the traditional western division of mind-body dualism.

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Valerie June - Cosmic Dancer.

Bob Dylan: Inspiration and identity

Bob Dylan's Rough and Rowdy Ways is a late masterpiece with the opening track I Contain Multitudes providing one key - no doubt broken off - to its preoccupations.

I Contain Multitudes concerns human complexity; our changeability, our contradictions, the long and winding roads of our life experiences, and the cultural references into which we were born and which we absorbed as we developed. In these respects, each of us contain multitudes as we are the sum of our parts.

Several of the tracks on Rough and Rowdy Ways, including Mother of Muses and Murder Most Foul, are list songs or part-list songs where the lists are primarily those of cultural references. In Murder Most Foul the latter half of the song is a lengthy list of artists that the protagonist wants to see featuring in Wolfman Jack's radio show. Among the multitudes we each contain, listening to the music that Wolfman Jack plays in the wake of the assassination of John F. Kennedy may be a means of escaping from the foul nature of reality or the way in which those who have grown up with popular culture process emotion or both together in tension. In Mother of Muses we are told that the source of artistic inspiration and identity is to be found in the songs and stories of those who have gone before. The artist is one with a mind that roams our cultural heritage until death brings rest from such cultural rambling. As Dylan said in 2012 'I’m working within my art form. It’s that simple ... It’s called songwriting. It has to do with melody and rhythm, and then after that, anything goes. You make everything yours. We all do it.'

Dylan emerged into public consciousness as one appropriating the folk tradition within which the 'borrowing of ideas has always been an integral part.' That occurs through the sense of a tradition from which musicians take and adapt, 'giving their work added depth and imbuing it with a sense of timelessness.'

The phrase that has come to sum up this approach is 'Good artists copy; great artists steal.' This is an aphorism that seems to have reversed what may have been its original use in an article by W. H. Davenport Adams published in 1892. The reversal being made by T. S. Eliot in an essay published in The Sacred Wood: Essays on Poetry and Criticism.

In The Waste Land Eliot used fragments of literature drawn from across tradition to map out the place of "stony rubbish" and of:

'A heap of broken images, where the sun beats,
And the dead tree gives no shelter, the cricket no relief,
And the dry stone no sound of water'

which is the waste land.

The Waste Land, as a poem, does not accept the waste land that it describes. The narrative movement of the poem is towards escape, the finding of the water that will renew life. Eliot's intention was to 'shore up' fragments against the ruins; in other words, to the extent to which he was able, to reconstruct. His seemingly disparate fragments include the Bible, the Grail legend, the Golden Bough, Tarot cards, Shakespeare, Dante, Buddha's Fire Sermon and many more. All are linked, all are reconciled, in the structure and content of a poem whose narrative thread articulates a rejection of and movement away from the sterility of twentieth century life.

The same impulse can be found in the poetry and paintings of David Jones. Jones said that he regarded his poem, The Anathemata: 'as a series of fragments, fragmented bits, chance scraps really, of records of things, vestiges of sorts and kinds of disciplinae, that have come my way by this channel or that influence. Pieces of stuffs that happen to mean something to me and which I see as perhaps making a kind of coat of many colours, such as belonged to 'that dreamer' in the Hebrew myth'.

Jones believed that objects, images and words accrue meanings over the years that are more than the object as object or image as image. Therefore all things are signs re-presenting something else in another form. Recessive signs which re-present multiple signification are what Jones aims to create in works such as The Anathemata and Aphrodite in Aulis. Jacques Maritain suggested that such multiple signification is what creates joy or delight in a work of art as 'the more the work of art is laden with significance … the vaster and the richer and the higher will be the possibility of joy and beauty'.

This is the source of the added depth and sense of timelessness found in the folk tradition but it is, as Eliot, argues what all great artists do. Dylan clearly agrees but notes too that this is the means by which we all construct our identity; in a way that makes us the sum of our parts because we all contain multitudes. In this sense we are all artists. Most of us, though, are simply good artists as we primarily and relatively unconsciously copy the ideas of others rather than doing what the great artists do, which is to appropriate ideas that are in the cultural commons for their own ends.

In Greek myth the mother of the Muses is Mnemosyne (Memory), who is said to know everything, past, present, and future. Memory is the basis of all life and creativity, as Eliot and Dylan also argue. They want us to recover what used to be in our collective memory so the muses can forge our identity 'from the inside out'.Similarly, forgetting the true order and origin of things is often tantamount to death. That dilemma - what it means to be or not to be - is addressed by Dylan in My Own Version Of You where the protagonist attempts to shape the life of another rather than his own; a wrong remembering and a distraction from our true task.

Ross Horton notes that 'Bob Dylan appears, with each passing year, to have digested more of the very fabric of human history than any prophet or sage before him.' Dylan is returning the culture he absorbed as a child and young adult to our collective memory lest we lose it. He is using epic poetry in order to do so, which is why he's falling for Calliope. He wants us to drink deeply from the river of memory.  

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Bob Dylan - Mother Of Muses

Thursday, 18 June 2020

Living God's Future Now - W/c 21 June 2020




Living God’s Future Now is a series of online seminars, discussions and presentations hosted by HeartEdge. They are designed to equip, encourage and energise church leaders, laypeople and enquirers alike.

'Thank you for all you are supporting and enabling - I absolutely love everything that comes out of HeartEdge.' The Rt Revd Rachel Treweek, Bishop of Gloucester

Living God’s Future Now: Week commencing 21 June 2020

Sunday 21 June
  • ‘Inspired to Follow: Art and the Bible Story’: 2.00 pm (BST), Zoom meeting - Mark 1:1-12 / The Baptism of Christ, predella panel, Giovanni di Paolo. To receive a zoom invite email jonathan.evens@smitf.org.

Monday 22 June

Tuesday 23 June

Wednesday 24 June
  • How to Pilgrimage in a time of Pandemic: 3.00pm (BST), Zoom meeting - Hear from some serial pilgrims about their discoveries, insights and encounters on ancient Christian paths. Richard Frazer, Beth Jusino and Ian Smith share how they have adapted to the unusual circumstances of lockdown and share ideas for how to awaken seekers through a passion for walking. To receive a zoom invite register at https://www.eventbrite.co.uk/e/how-to-pilgrimage-in-a-time-of-pandemic-tickets-109203239830.
  • Community of Practitioners workshop: 4.30pm (BST), Zoom meeting - Email jonathan.evens@smitf.org for an invitation.

Thursday 25 June

Friday 26 June

See www.heartedge.org to join HeartEdge and for more information.

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Bruce Cockburn - If A Tree Falls.

Monday, 15 June 2020

Evelyn Underhill - total transfiguration of the created order

Here's the reflection and prayers I shared today during the lunchtime Eucharist for St Martin-in-the-Fields:

Evelyn Underhill was born on 6th December 1875 in Wolverhampton. From an early age she described having mystical insights, and her deep interest in spiritual matters continued throughout her life. Between 1921 and 1924 her spiritual director was Baron Friedrich von Hűgel, who encouraged her to place Jesus Christ more centrally at the heart of her reflections. After his death in 1925 she began taking on a prominent role in the Church of England, leading retreats at Pleshey and elsewhere, and as a spiritual guide to many. Amongst the books she published are ‘Mysticism’ (in 1911) and ‘Worship’ (in 1936). She was one of the first women theologians to give public lectures at English universities, and was the first woman allowed officially to teach Church of England clergy.

Evelyn Underhill is one of the most important Christian mystics of the twentieth century. While not as well-known as Thomas Merton, Simone Weil or Pierre Teilhard de Chardin, nevertheless her contribution to Christian spirituality is as great. Evelyn Underhill’s biographer Dana Greene has called her an Artist of the Infinite Life. For Underhill, Christian mysticism is shaped by two key characteristics: artistry and ordinariness.

Underhill was one of the first important figures to champion the humility, ordinariness, and indeed “normalcy” of the mystical life. The subtitle of one of her best books, ‘Practical Mysticism’ is “A Little Book for Normal People.” She worked hard to dispel the notion that mysticism only belonged to the super-holy, the super-religious, the super-pious. On the contrary, the contemplative life is the ordinary state for Christian maturity. (http://evelynunderhill.org/three-evelyn-underhill-anthologies/)

In her letters she describes her own mystical experiences: ‘The first thing I found out was exalted and indescribable beauty in the most squalid places. I still remember walking down the Notting Hill main road and observing the landscape [which was extremely sordid] with joy and astonishment. Even the movement of traffic had something universal and sublime about it … one sees the world at those moments so completely as “energized by the invisible” that there is no temptation to rest in mere enjoyment of the visible.’

In her book called ‘Mysticism’ she continued this understanding that mystical consciousness transforms our view of everyday existence writing that: ‘A harmony is thus set up between the mystic and Life in all its forms. Undistracted by appearance, he sees, feels, and knows it in one piercing act of loving comprehension….The heart outstrips the clumsy senses, and sees – perhaps for an instant, perhaps for long periods of bliss – an undistorted and more veritable world. All things are perceived in the light of charity, and hence under the aspect of beauty: for beauty is simply Reality seen with the eyes of love….For such a reverent and joyous sight the meanest accidents of life are radiant. The London streets are paths of loveliness; the very omnibuses look like coloured archangels, their laps filled full of little trustful souls.’

Todd E. Johnson has written that Underhill’s writings on what we now call “spirituality” are bracketed by two works, Mysticism (1911) and The Spiritual Life (1937). Mysticism, can be understood well by reflecting on its subtitle, A Study of the Nature and Development of Man’s Spiritual Consciousness. This book described the human potential of ascent to the divine. Underhill used a five-step process of conversion, purgation, illumination, surrender, and union. The process begins with conversion, or a threshold of awareness of the ultimate reality (God) existing outside oneself. She also emphasised the fourth step, surrender, which she drew from many mystical writings, but St. John of the Cross in particular. This stage was the “dark night of the soul,” that period of dryness that tests one’s ultimate commitment to the spiritual journey. Underhill’s goal was to demonstrate the universal human capacity for mystical accent to “reality,” that is, the more real supernatural world that is the goal of human existence.

The small later volume ‘The Spiritual Life’ focused on Christian spirituality and used a threefold pattern of the spiritual life: adoration, adherence and cooperation: ‘This was an approach to the spiritual life that began with God’s initiative and resulted in a life conformed to the cruciform posture of our Lord. It also involved community and service to others.’

She writes that the Christian revelation is in its very nature historical and incarnational – ‘God coming the whole way to man, and discovered and adored within the arena of man’s life at one point in time, in and through the Humanity of Christ.’ Therefore, she writes that: ‘Arising from its incarnational character, and indeed closely connected with it, is the fact that Christian worship is always directed towards the sanctification of life. All worship has a creative aim, for it is a movement of the creature in the direction of Reality; and here, the creative aim is that total transfiguration of the created order in which the incarnation of the Logos finds its goal. Christian worship, then, is to be judged by the degree in which it tends to Holiness; since this is the response to the pressure of the Holy which is asked of the Church and of the soul. The Christian is required to use the whole of his existence as sacramental material; offer it and consecrate it at every point, so that it may contribute to the Glory of God.

This ‘double orientation to the natural and the supernatural, testifying at once to the unspeakable otherness of God transcendent and the intimate nearness of God incarnate, is felt in all the various expressions of genuine Christian worship. The monk or nun rising to recite the Night Office that the Church’s praise of God may never cease, and the Quaker waiting in silent assurance on the Spirit given at Pentecost; the ritualist, ordering with care every detail of a complicated ceremonial that God may be glorified thereby, and the old woman content to boil her potatoes in the same sacred intention; the Catholic burning a candle before the symbolic image of the Sacred Heart or confidently seeking the same Divine Presence in the tabernacle, and the Methodist or Lutheran pouring out his devotion in hymns to the Name of Jesus; the Orthodox bowed down in speechless adoration at the culminating moment of the Divine Mysteries, and the Salvationist marching to drum and tambourine behind the banner of the Cross – all these are here at one. Their worship is conditioned by a concrete fact; the stooping down of the Absolute to disclose Himself within the narrow human radius, the historical incarnation of the Eternal Logos within time.’

So, in response to Underhill’s focus on worship as preparation to find God in our ordinary lives and through acts of service in ordinary life to bless others and create signs of the kingdom of God, I invite you, using the words of Evelyn Underhill herself, to: ‘Gather yourself up’ and give your complete loving attention to something outside of yourself. ‘As to the object of contemplation,’ she says, ‘it matters little. From Alp to insect, anything will do, provided that your attitude be right: for all things in this world towards which you are stretching out are linked together, and one truly apprehended will be the gateway to rest.’

‘Then -- with attention no longer frittered amongst the petty accidents and interests of your personal life, but poised, tense, ready for the work you shall demand of it -- stretch out by a distinct act of loving will towards one of the myriad manifestations of life that surrounds you: and which, in an ordinary way, you hardly notice unless you happen to need them.’

What matters is that you ‘pour yourself out towards it in an act of loving will’ and ‘do not draw its image towards you.’ Deliberate and impassioned attentiveness of this kind is ‘an attentiveness which soon transcends all consciousness of yourself, as separate from and attending to the thing seen.’ That is how we receive the mystery of God.

So we pray, ‘Going out from the silence, teach me to be more alert, humble, expectant than I have been in the past: ever ready to encounter You in quiet, homely ways: in every appeal to my compassion, every act of unselfish love which shows up and humbles my imperfect love, may I recognize You still walking through the world. Give me that grace of simplicity which alone can receive your Mystery. Amen.

O God, Origin, Sustainer, and End of all your creatures: Grant that your Church, taught by your servant Evelyn Underhill, guarded evermore by your power, and guided by your Spirit into the light of truth, may continually offer to you all glory and thanksgiving and attain with your saints to the blessed hope of everlasting life. Lord, in your mercy, hear our prayer.

Let our lives run to Your embrace and breathe the breath of Eternity. O God Supreme! Most secret and most present, most beautiful and strong. Constant yet Incomprehensible, changeless yet changing all! What can I say, my God, my Life, my Holy Joy. You are the only reality’ ‘Guide us with your adorable wisdom,’ ‘take possession of our souls. So fill our imaginations with pictures of Your love’ and ‘make us ready for adventure’ knowing that ‘beyond us are the hills of God, the snowfields of the Spirit, the Other Kingdom.’ Lord, in your mercy, hear our prayer.

Save us in our present crisis, from sliding down into the confusions of a world that has lost contact with God, by means of a constant adoring remembrance of the universal charity of God, overflowing all divisions and embracing all our petty loves and hates, your untouched joy redeeming our suffering, your deep tranquillity resolving our conflicts, and enable us to make a steady effort to embody something of those holy realities in our prayer and life. May the threefold rhythm of adoration, intercession and communion in which the spiritual life consists bring us into Your abiding presence and peace, as we are closely united with a world in torment; and fulfil our sacred privilege to carry that world and its sorrow with us, and submit it in our prayer to Your redeeming action. So we cry, ‘Within Your wounds, hide me!’ for all who suffer and mourn at this time. ‘Soothe our restlessness: say to our hearts “Peace be still.” Brood over us, within us, Spirit of perfect peace… enfolded in Your loving care.’ Lord, in your mercy, hear our prayer.

In these ways, may we come to possess an extreme sensitiveness to the state and needs of souls and of the world. As those who live very close to nature become tuned to her rhythm, and can discern in solitary moments all the movements of her secret life, or as musicians distinguish each separate note in a great symphony and yet receive the music as a whole; so may we be sensitised to every note and cadence in the rich and intricate music of common life. May we, through our intercessions, stretch out over an ever wider area the filaments of love, and receive and endure in our own persons the anguish of its sorrow, its helplessness, its confusions, and its sin; suffering again and again the darkness of Gethsemane and the Cross as the price of redemptive power. For it is our awful privilege to stand in the gap between the world’s infinite need and the treasuries of the Divine Love. Lord, in your mercy, hear our prayer.

Going out from this silence, teach us to be more alert, humble, expectant than we have been in the past: ever ready to encounter You in quiet, homely ways: in every appeal to our compassion, every act of unselfish love which shows up and humbles our imperfect love, may we recognize You still walking through the world. Give us that grace of simplicity which alone can receive your Mystery. Lord, in your mercy, hear our prayer.

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Van Morrison - Hymns To The Silence.

Sunday, 14 June 2020

Windows on the world (282)


London, 2020

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Blind Faith - Presence Of The Lord.


'How to Try', 'Growing online communities' & 'Faith in the future'





‘Living God’s Future Now’ describes a series of online seminars, discussions and presentations hosted by HeartEdge. They are designed to equip, encourage and energise church leaders, laypeople and enquirers alike, in areas such as preaching, growing a church, shifting online, deepening spirituality in a congregation and responding to social need.

‘How to Try’
17 and 18 June. 11am to 1pm (EST).


Design thinking is a process for creative problem-solving. Design thinking has a human-centered core. In other words, it encourages congregations to focus on the people they're serving, which leads to better experiences, ministries, and impact in our world. Harvard Business Review says that "design thinking works."

Learn and practice the core concepts of design thinking for a church setting from TryTank—the experimental lab for church growth and innovation.

They’ve designed this two-day workshop to give you a foundational, practical understanding of the essential design thinking skills and mindsets.

Register here: https://events.r20.constantcontact.com/register/eventReg?oeidk=a07egqoqu2h880a7475&oseq=&c=&ch=.


Growing community online - Part 3:
Friday 19 June, 4.30pm (BST), livestreamed at the HeartEdge facebook page


Sally Hitchiner, Lorenzo Lebrija and Rachel Noel explore 'how to' build community online for churches.

Practical tips, stories, keeping in touch, sharing insights, finding support, promoting your services - via the mainstream press, and websites including 'ChurchNearYou' for the C-of-E, or across denominations Find a Church. With news of apps, websites and resources plus alternative approaches and structures. Watch the first two workshops at https://www.facebook.com/pg/theHeartEdge/videos/?ref=page_internal.

Sally Hitchiner is Associate Vicar for Ministry at St Martin-in-the-Fields. Her work includes liturgical and organisational aspects of the church. She currently leads ministry to the dispersed congregation of St Martin's via a confidential online community space and pastoral care groups. Sally set up an online Christian community as a university chaplain and founded the Diverse Church initiative with over 1000 participants across the UK. Diverse Church grew from one community to a community planting organisation, launching a new community of 60-100 Christians across the UK and Ireland each year.

Rev Rachel Noël, known locally as the Pink Vicar, Priest in Charge of Pennington Church, a HeartEdge church in the Diocese of Winchester, an estate church on the coast of the New Forest. Creative, artist, priest, contemplative, neurodiverse, leading a church that is flourishing online this season, and engaging deeply with the local community including through a large community yarn bomb of the Easter Story on the churchyard hedge.

Fr. Lorenzo Lebrija is founding director of the TryTank, the experimental Lab for church growth and innovation. He is responsible for the entire process of development and implementation of experiments for innovation in the church. (It's a staff of 1, so don't be that impressed!) Prior to launching TryTank, Lorenzo was the Chief Development Officer for the Episcopal Diocese of Los Angeles. He served as the Pastor on behalf of the Bishop at St. John's Episcopal Church in San Bernardino, CA, and as priest associate at St. Athanasius Episcopal Church at the Cathedral Centre of St. Paul in Los Angeles.


Faith in the future - Friday, June 19, 2020, 3:00 p.m. ET (8.00 p.m. BST)
Pay what you can (see link for details)
Register at https://www.eventbrite.com/e/webinar-faith-in-the-future-registration-106147760810.


What is the church of the future? Will church—as we know it—even exist? 

Author and noted futurist Bob Johansen, a distinguished fellow with the Institute for the Future, will join Dr. Lisa Kimball, the Associate Dean of Lifelong Learning at Virginia Theological Seminary to look at current trends, beyond those trends, possible disruptions, and why a new way of thinking is required for leaders of the church. 

Rather than a fearful future, we should embrace it as an opportunity for new spectrums of meaning-making. It’ll be a fascinating, yet practical, conversation where your questions will also be considered.

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C.O.B. - Chain Of Love.