Johannesburg, 2019
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Paul Weller - Long, Long Road.
Friday 31 July 2020
HeartEdge Mailer - July 2020
The latest HeartEdge Mailer (July 2020) has dropped. Summer reading with web resources, ideas and updates on HeartEdge events... including an extract from Andrew Graystone's fab new book 'Faith, Hope and Mischief - Tiny Acts of Rebellion'.
Tenebrae Choir - Versa est in luctum.
Have a gander here - https://mailchi.mp/d57167a01a9c/heartedge-news-resources-and-ideas?fbclid=IwAR2j6R6tD9-0nhnF4HCi2ITXzSKE2sxdYRzBgaS1Igu7IZ-tveh3PWARNeU.
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Tenebrae Choir - Versa est in luctum.
Living God's Future Now - August 2020
This is 'Living God’s Future Now’ - talks, workshops and discussion, at your place, hosted by HeartEdge members. Created to equip, encourage and energise churches - from leaders to volunteers and enquirers - at the heart and on the edge.
'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
August:
- Saturday 1 August - 16:00 BST. Book Launch - Ghost Ship: The Church is good at saying all the right things about racial equality. But the reality is the institution has failed to back up these good intentions with demonstrable efforts to reform. It is a long way from being a place of black flourishing. For the online book launch organised with HeartEdge, join Azariah France-Williams for readings, music, discussion and debate. Contributors include Nels Abbey, Robert Beckford, Guli Francis-Dehquani, Joel Edwards, Gus John, Samantha Lindo, Randolph Matthews, David Neita, Sharon & Calvert, Prentis, Winnie Varghese and Darius Weithers. Get a Zoom code at https://www.eventbrite.co.uk/e/book-launch-ghost-ship-tickets-113436305042.
- Sunday 2 August, 14:00 (BST) ‘Inspired to Follow: Art and the Bible Story’: Zoom meeting - Topic: Matthew 26:57-68 / ‘Christ before the High Priest’, Gerrit van Honthorst, about.1617, NG3679. Email jonathan.evens@smitf.org for a zoom invite.
- Drops weekly from 26 July: Windows on Hope: An audio talk posted on the St. Augustine’s College of Theology website, accompanied by suggestions for prayer and reflection. Is hope a way of escaping reality, or a way of facing it creatively? Is hope a feeling, or an activity? How are we invited to cooperate with the God of hope in the remaking of our society and the reshaping of our lives? HeartEdge partner St. Augustine’s College of Theology offers perspectives on hope led by Chris Chapman, Eddie Howells and Gemma Simmonds. To join register at St. Augustine’s go to https://staugustinescollege.ac.uk/register.
- Sunday 9 August, 14:00 (BST), ‘Inspired to Follow: Art and the Bible Story’: Via Zoom. Topic: Luke 23:26-38 / ‘Christ carrying the Cross’, Italian, Venetian, about. 1500. Email jonathan.evens@smitf.org for a Zoom code.
- Monday 10 August, 19:30-21:30 (BST). Have you ever wanted to take your Biblical Studies to the next level? Join Simon Woodman each Monday evening, 7.30-9.00pm for a Biblical Studies class: a lecture followed by discussion, with handouts. We will be looking at the New Testament Epistles; introducing the genre, looking at issues such as dating and authorship, and then working our way through each letter individually addressing key themes and issues. Register in advance for this meeting: https://us02web.zoom.us/meeting/register/tZMrcOmgrTgsHt2ceY7LepLhQYqQxS1G1ix9.
- Thursday 13 August, 18:00 (BST) HeartEdge Dialogue: Via Zoom with Sam Wells in dialogue with Bishop of Gloucester, Rachel Treweek. The focal event in 'Living God's future now' is a monthly conversation in which Sam Wells explores what it means to improvise on God’s kingdom with a leading theologian or practitioner. Get a Zoom code at https://www.eventbrite.co.uk/e/living-gods-future-now-bishop-rachel-treweek-tickets-109150361670.
- Friday 14 August - 3pm EST / 8pm BST. Painful Legacies: Reckoning with Systemic Racism in British and American Churches - Different Contexts and Shared Responses: Is this a moment when, as Rev. William J. Barber II recently claimed, we ought to wake up to the ways systemic racism is choking the life out of democracy? The first in a series of transatlantic conversations organised by the CEEP Network and HeartEdge on key issues for churches in the UK EU / US will enable discussion of the church’s response to systemic racism and the ongoing Black Lives Matter protests. Contributors include: Anthony Reddie, Azariah France-Williams, Farai Mapamula, Debra Bennett, Cornelia Eaton, and Manoj Zacharia. Moderated by Rosalyn Murphy the panel will explore similarity and difference between the US / UK context plus areas for collaboration, action and learning. Get a Zoom invite at https://www.eventbrite.com/e/painful-legacies-systemic-racism-in-america-and-britain-tickets-114984959108.
- Mondays 17, 24 & 31 August, 19:30-21:30 (BST). Have you ever wanted to take your Biblical Studies to the next level? Join Simon Woodman each Monday evening, 7.30-9.00pm for a Biblical Studies class: a lecture followed by discussion, with handouts. We will be looking at the New Testament Epistles; introducing the genre, looking at issues such as dating and authorship, and then working our way through each letter individually addressing key themes and issues. Register in advance for this meeting: https://us02web.zoom.us/meeting/register/tZMrcOmgrTgsHt2ceY7LepLhQYqQxS1G1ix9.
September:
- Thursday 3 September, 15:00-16.30 (BST) Fundraising as Community building: Via Zoom - How can talking about mission and income strengthen your church and community? With Jo Beacroft-Mitchell, Stewart Graham and Sarah Rogers. Register for a zoom invite at https://www.eventbrite.co.uk/e/fundraising-tickets-114413377492.
Want to run an online workshop or series with HeartEdge? Don't keep it too yourself. Be in touch and let's plan.
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Paul Weller - On Sunset.
Saturday 25 July 2020
Living God's Future Now w/c 26 July 2020
HeartEdge Living God's Future Now events this week - Church Leaders, Laypeople & Enquirers Welcome
'Living God’s Future Now’ is our mini online festival of theology, ideas and practice.
We’re developing this in response to the pandemic and our changing world. The church is changing too, and - as we improvise and experiment - we can learn and support each other.
This is 'Living God’s Future Now’ - talks, workshops and discussion - hosted by HeartEdge. Created to equip, encourage and energise churches - from leaders to volunteers and enquirers - at the heart and on the edge.
Sunday 26 July
- ‘Inspired to Follow: Art and the Bible Story’: Sunday 26 July, 2.00 pm (BST), Zoom meeting - Topic: Matthew 26:57-68 / ‘Christ before the High Priest’, Gerrit van Honthorst, about.1617, NG3679. Email Jonathan for an invitation.
- PassionArt: The Art of Belonging: Monday, 27 July, 14:00 – 15:30 BST. Register for a zoom invite here. PassionArt aims to recover beauty at the heart of our communities through collective acts of creativity. In this workshop artists, curators and hosts from PassionArt projects will be in conversation with Azariah France-Williams.
- Biblical Studies class: Monday 27 July, 7.30-9.00 pm (BST), Zoom meeting. Register in advance here.
- Sermon Preparation Workshop: Tuesday 28 July, 4.30pm (BST), livestreamed on the HeartEdge Facebook page.
- Community of Practitioners workshop: Wednesday 29 July, 4.30pm (BST), Zoom meeting. Email Jonathan for a zoom invitation.
- In the shadow of your wings: Friday 31 July, 4.30 pm (BST), Zoom meeting. An Interactive Online Event Presented by Deus Ex Musica which is a musical bible study on the Psalms. A unique ecumenical event that combines new musical interpretations of psalms with small-group discussion. Register for a zoom invitation here.
- Book Launch – Ghost Ship by Azariah France-William: Sat 01 August, 4pm (BST), on Zoom. Join Azariah and guests for readings, music, discussion and debate - and the launch of 'Ghost Ship - Institutional Racism and the Church of England'. Guests include Guli Francis-Dehquani, Samantha Lindo, Randolph Matthews, David Neita, Sharon & Calvert Prentis & Winnie Varghese. Register here.
- Living God’s Future Now Conversation: Thursday August 13, 6pm (BST), Zoom – Bishop Rachel Treweek and Sam Wells explore what it means to improvise on God’s Kingdom. Register here.
Over the next few months we are looking at everything from growing online congregations, rethinking enterprise and community action to doing diversity, deepening spirituality and responding to social need.
Are we missing something? Be in touch about your ideas for development and change.
Please note that invitations will be sent 24hrs, 12hrs and 10 mins before an event, mostly to minimise the chance of misuse. Thank you.
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Bob Dylan and the Band - I Shall Be Released.
Windows on the world (288)
London, 2019
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Malcolm Morley - Infinity Lake.
CTiW and the congestion charge extension
Churches Together in Westminster have, along with representatives of other faith communities in central London, made representations to the Mayor of London regarding the recent extension to the Congestion Charge.
Here is a series of links to the main coverage thus far in relation to the issues we have raised regarding the congestion charge extension:
Total praise - Regent Hall Salvation Army Church.
Here is a series of links to the main coverage thus far in relation to the issues we have raised regarding the congestion charge extension:
- Sunday Programme Radio 4 - https://www.bbc.co.uk/programmes/m000l1w1
- Church Times - https://www.churchtimes.co.uk/articles/2020/24-july/news/uk/london-churches-appeal-to-mayor-over-congestion-charge-rise
- BBC News - https://www.bbc.co.uk/news/uk-england-london-53136450
- BBC London News - https://www.jesuit.org.uk/congestion-charge-hike-farm-street-speaks-churchgoers
- Premier Radio - https://premierchristian.news/en/news/article/changes-to-congestion-charges-may-force-churches-to-close
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Total praise - Regent Hall Salvation Army Church.
Thursday 23 July 2020
Poems - Amethyst Review & Stride
I've had several poems published during June and July by Amethyst Review and Stride. Most recently, my poem 'Attend, attend' has been published by Amethyst Review, who also published another poem 'are/are not'.
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.
Stride magazine was founded in 1982. Since then it has had various incarnations, most recently in an online edition since the late 20th century. You can visit its earlier incarnation at http://stridemagazine.co.uk. I have read the poetry featured in Stride and, in particular, the work of its editor Rupert Loydell over many years and was very pleased that Rupert gave a poetry reading when I was at St Stephen Walbrook (an event that Sarah Law, editor of Amethyst, attended). As one or two of my early poems featured in Stride, I am particularly pleased to be published there once again.
Rupert Loydell is a poet, painter, editor and publisher, and senior lecturer in English with creative writing at Falmouth University. He is interested in the relationship of visual art and language, collaborative writing, sequences and series, as well as post-confessional narrative, experimental music and creative non-fiction. He has edited Stride magazine for over 30 years, and was managing editor of Stride Books for 28 years. His poetry books include Wildlife and Ballads of the Alone (both published by Shearsman), and The Fantasy Kid (for children); he has also edited anthologies for Shearsman, Salt and Knives, Forks & Spoons Press.
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Jim Causley & Luke Thompson - The Harassed Preacher.
Wednesday 22 July 2020
Freedom in our time
Tonight I led the Bread for the World service for St Martin-in-the-Fields with young people from St Mary's Cathedral, Johannesburg. This week's theme was 'Freedom in our time'. View the service at https://www.facebook.com/stmartininthefields/videos/280675573241382.
We had planned to host a Youth Pilgrimage in Holy Week and Easter this year, with young people coming from the Cathedral of St Mary the Virgin in Johannesburg. The Pilgrimage has had to be postponed but the young people remain in contact with us contributing to our service on Pentecost Sunday and now to tonight’s Bread for the World.
The young people of St Mary’s Cathedral chose tonight’s theme of "Freedom in our time". They brought us our Bible reading, reflections, a poem, some of our music, and the wonderings for our Listening Groups after the service.
Plans for the Youth Pilgrimage represent a significant development in our partnership with the Cathedral presenting an opportunity to support the development of future leaders of the Cathedral’s community. The Pilgrimage will, we hope and pray, have a significant impact on the personal and spiritual development of the young people and, through them, on the mission and ministry of the Cathedral. We hope our plans can go ahead next year, possibly in Holy Week and at Easter.
In the meantime we have the opportunity to learn from the young people at the Cathedral as they share their thoughts and reflections on freedom in our time. Their longing to see justice, freedom and love in their society and their generation is truly inspiring.
The young people of St Mary’s Cathedral chose tonight’s theme of "Freedom in our time". They brought us our Bible reading, reflections, a poem, some of our music, and the wonderings for our Listening Groups after the service.
Plans for the Youth Pilgrimage represent a significant development in our partnership with the Cathedral presenting an opportunity to support the development of future leaders of the Cathedral’s community. The Pilgrimage will, we hope and pray, have a significant impact on the personal and spiritual development of the young people and, through them, on the mission and ministry of the Cathedral. We hope our plans can go ahead next year, possibly in Holy Week and at Easter.
In the meantime we have the opportunity to learn from the young people at the Cathedral as they share their thoughts and reflections on freedom in our time. Their longing to see justice, freedom and love in their society and their generation is truly inspiring.
Reports of my visit to Johannesburg to meet the young people can be found here.
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The Soweto Gospel Choir - Ingoma.
Mary Magdalene: A third place I’d not yet been
Here's the reflection I shared during today's lunchtime Eucharist for St Martin-in-the-Fields:
'Just as many women today sit down to practice meditation or to pray, Mary Magdalene sought meaning and understanding by following Jesus as teacher. “She wanted to find metaphysical meaning,” Howe said.'
In one of the poems she has an encounter that takes her to a third place she’ not yet been.
then I was looking at my old friend John—
suddenly I was in and I saw him,
and he (and this was almost unbearable)
he saw me see him,
and I saw him see me.
He said something like, You’re going to be ok now,
Or, It’s been difficult hasn’t it,
but what he said mattered only a little.
We met -- in our mutual gaze --in between
a third place I’d not yet been.
(The Affliction)
Erotic, spirited, and searching for meaning, she becomes a woman striving to be the subject of her own life, fully human and alive to the sacred in the mortal world.
‘The world that would have gone on without me bargained and cluttered and I walked where I wanted, free of the pretense of family now, belonging to no one, back to the place where he’d bent and written in the dust.’
Jim Friedman notes that it was when the sixth-century Pope Gregory the Great conflated Mary Magdalene with the anonymous woman taken in adultery and the weeping sinner whose tears bathed the feet of her Lord, that Mary Magdalene became a compelling archetype for the forgiven sinner.’ ‘Through the long centuries of male-dominated biblical storytelling, the conflated Magdalene figure was typecast as a fallen women tainted by her erotic past’.
Howe says that by being juxtaposed against Mary the mother of Jesus, ‘Magdalene was set up as the repentant sinner (often a prostitute), creating a split that has affected women for generations. This split between the virgin and the whore, the mother and the single woman, the sacred and the sensual, the body and the spirit – established by the patriarchy – has caused so much suffering in women,’ How can this split begin to be healed? Howe has said, perhaps by talking about it – telling stories – stories such as those in Magdalene.
Andrew Nunn, Dean of Southwark Cathedral says that: ‘More has been said about Mary than is probably true. Her story has been mixed up with other stories – of fallen women, of disturbed women, of faithful women, of passionate women, of accused women, of scandalous women – and all rolled into one story. But Jesus met all those women who challenged convention, who dared to speak, who dared to act and he welcomed them, as he welcomes us, with all our contradictions. But what we do know is that of all the people he could have met in the garden by the tomb in the first dawn of Easter Day, it was Mary, and he asked her to be the apostle of his resurrection.
Jim Friedman notes that these days Mary Magdalene ‘is more accurately understood as an important disciple and primary witness to the Resurrection.’ Malcolm Guite writes: ‘Mary, a woman, despised and condemned by the self righteous, but loved by Jesus was chosen by him to be the first witness of the good news of his resurrection, and in her meeting with the love of Christ a graveyard once more became a garden.’
Easter Dawn by Malcolm Guite.
Mary Magdalene by Malcolm Guite.
Today is the Feast of St Mary Magdalene. ‘Mary Magdalene is a woman who has been largely defined by the church fathers… as a repentant sinner, and it was assumed those sins were sexual,’ says former New York Poet Laureate Marie Howe, who was raised Catholic. In her book of poems called Magdalene, Howe seeks to re-envision Mary Magdalene for the modern age. ‘Magdalene imagines the biblical figure of Mary Magdalene as a woman who embodies the spiritual and sensual, alive in a contemporary landscape— hailing a cab, raising a child, listening to the news on the radio. Between facing the traumas of her past and navigating daily life, the narrator of Magdalene yearns for the guidance of her spiritual teacher, a Christ figure, whose death she continues to grieve.'
Today is the Feast of St Mary Magdalene. ‘Mary Magdalene is a woman who has been largely defined by the church fathers… as a repentant sinner, and it was assumed those sins were sexual,’ says former New York Poet Laureate Marie Howe, who was raised Catholic. In her book of poems called Magdalene, Howe seeks to re-envision Mary Magdalene for the modern age. ‘Magdalene imagines the biblical figure of Mary Magdalene as a woman who embodies the spiritual and sensual, alive in a contemporary landscape— hailing a cab, raising a child, listening to the news on the radio. Between facing the traumas of her past and navigating daily life, the narrator of Magdalene yearns for the guidance of her spiritual teacher, a Christ figure, whose death she continues to grieve.'
'Just as many women today sit down to practice meditation or to pray, Mary Magdalene sought meaning and understanding by following Jesus as teacher. “She wanted to find metaphysical meaning,” Howe said.'
In one of the poems she has an encounter that takes her to a third place she’ not yet been.
then I was looking at my old friend John—
suddenly I was in and I saw him,
and he (and this was almost unbearable)
he saw me see him,
and I saw him see me.
He said something like, You’re going to be ok now,
Or, It’s been difficult hasn’t it,
but what he said mattered only a little.
We met -- in our mutual gaze --in between
a third place I’d not yet been.
(The Affliction)
Erotic, spirited, and searching for meaning, she becomes a woman striving to be the subject of her own life, fully human and alive to the sacred in the mortal world.
‘The world that would have gone on without me bargained and cluttered and I walked where I wanted, free of the pretense of family now, belonging to no one, back to the place where he’d bent and written in the dust.’
Jim Friedman notes that it was when the sixth-century Pope Gregory the Great conflated Mary Magdalene with the anonymous woman taken in adultery and the weeping sinner whose tears bathed the feet of her Lord, that Mary Magdalene became a compelling archetype for the forgiven sinner.’ ‘Through the long centuries of male-dominated biblical storytelling, the conflated Magdalene figure was typecast as a fallen women tainted by her erotic past’.
Howe says that by being juxtaposed against Mary the mother of Jesus, ‘Magdalene was set up as the repentant sinner (often a prostitute), creating a split that has affected women for generations. This split between the virgin and the whore, the mother and the single woman, the sacred and the sensual, the body and the spirit – established by the patriarchy – has caused so much suffering in women,’ How can this split begin to be healed? Howe has said, perhaps by talking about it – telling stories – stories such as those in Magdalene.
Andrew Nunn, Dean of Southwark Cathedral says that: ‘More has been said about Mary than is probably true. Her story has been mixed up with other stories – of fallen women, of disturbed women, of faithful women, of passionate women, of accused women, of scandalous women – and all rolled into one story. But Jesus met all those women who challenged convention, who dared to speak, who dared to act and he welcomed them, as he welcomes us, with all our contradictions. But what we do know is that of all the people he could have met in the garden by the tomb in the first dawn of Easter Day, it was Mary, and he asked her to be the apostle of his resurrection.
Jim Friedman notes that these days Mary Magdalene ‘is more accurately understood as an important disciple and primary witness to the Resurrection.’ Malcolm Guite writes: ‘Mary, a woman, despised and condemned by the self righteous, but loved by Jesus was chosen by him to be the first witness of the good news of his resurrection, and in her meeting with the love of Christ a graveyard once more became a garden.’
Easter Dawn by Malcolm Guite.
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Malcolm Guite - Easter Dawn.
Tuesday 21 July 2020
Searching for a kingdom yet to come
Here's the reflection I shared during today's lunchtime Eucharist for St Martin-in-the-Fields:
Micah's prayer for or prophecy of restoration for the people of Israel is set in a context of societal breakdown (Micah 7.14-15, 18-20). The chapter is headed ‘The Total Corruption of the People’ and Micah says, ‘there is no one left who is upright; … Their hands are skilled to do evil; the official and the judge ask for a bribe, and the powerful dictate what they desire; thus they pervert justice.’
Our newspapers essentially make similar reports on a daily basis, when we hear of Government contracts made, without tender, to companies with contacts to those who award the contracts and when the President of the United States will not state that he will leave power were he to lose the coming election.
Micah sees a society in which no one does good and where every household is divided. He says, ‘Put no trust in a friend, have no confidence in a loved one; guard the doors of your mouth from her who lies in your embrace; for the son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; your enemies are members of your own household.’
However, it is at that time that he says God will rescue and restore his people in a way that will amaze the nations. The God who pardons iniquity, passing over transgression and casts all our sins into the depths of the sea because he delights in showing clemency, is the one who Shepherds the people, the flock belonging to him, letting them feed in as in the days of old.
Jesus came to be the shepherd and restorer for which Micah had prayed but did so in ways that weren't anticipated. Micah prayed for a God that would show faithfulness to Jacob and unswerving loyalty to Abraham, as had been sworn to their ancestors from the days of old. His prayer was for a God of nationalism who would ensure that the nations would see and be ashamed so that they would come trembling out of their fortresses and turn in dread to the Lord, Micah’s God.
It is claimed that whereas the 20th Century was defined by the struggle between Capitalism and Communism, the 21st Century is being defined by the struggle between Nationalism and Globalism. In the 2016 presidential election the United States abandoned globalism and embraced nationalism. The UK has also sprouted new nationalist roots with our withdrawal from the European Union. As countries have begun to align under this new world order, we note the extent to which Nationalism means doing what is seen to be in a country’s self-interest, not the world’s self-interest. We are in the same place that Micah sought, where other nations stand in dread of our nation.
Jesus’ movement, however, was built not on family, tribe and nation but on pilgrims and travellers. When Jesus is told that his mother and brothers are standing outside, wanting to speak to him, he asks “Who is my mother, and who are my brothers?” Then, pointing to his disciples, he says, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.” (Matthew 12. 46-50)
He does so in order to make clear that the basic unit of a nation, the settled family, is not the basis for his movement. Instead, his movement looks back to an earlier stage in the story of Abraham. The basis for Jesus’ people was that of Abraham the migrant, the itinerant traveller, the one who moves from one country to another, who knows no border or nation. Those who form Jesus’ family are those who travel, not those who settle, those who constantly search for a kingdom yet to come, a kingdom with no boundaries embracing Jew and Gentile, male and female, slave and free.
Micah’s prophecy can be interpreted in this sense as he says that Israel’s boundary shall be far extended and that, in that day they will come from Assyria to Egypt, from Egypt to the River, from sea to sea and from mountain to mountain. This is the gathering of the nations in harmony and in unity for which we should unceasingly pray and which Micah’s prophecy suggests will begin to be realised at a time when society is corrupt and every household divided. As our society and world seems increasingly divided, let us pray all the more for God to rescue and restore in a way that will amaze the nations.
Micah's prayer for or prophecy of restoration for the people of Israel is set in a context of societal breakdown (Micah 7.14-15, 18-20). The chapter is headed ‘The Total Corruption of the People’ and Micah says, ‘there is no one left who is upright; … Their hands are skilled to do evil; the official and the judge ask for a bribe, and the powerful dictate what they desire; thus they pervert justice.’
Our newspapers essentially make similar reports on a daily basis, when we hear of Government contracts made, without tender, to companies with contacts to those who award the contracts and when the President of the United States will not state that he will leave power were he to lose the coming election.
Micah sees a society in which no one does good and where every household is divided. He says, ‘Put no trust in a friend, have no confidence in a loved one; guard the doors of your mouth from her who lies in your embrace; for the son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; your enemies are members of your own household.’
However, it is at that time that he says God will rescue and restore his people in a way that will amaze the nations. The God who pardons iniquity, passing over transgression and casts all our sins into the depths of the sea because he delights in showing clemency, is the one who Shepherds the people, the flock belonging to him, letting them feed in as in the days of old.
Jesus came to be the shepherd and restorer for which Micah had prayed but did so in ways that weren't anticipated. Micah prayed for a God that would show faithfulness to Jacob and unswerving loyalty to Abraham, as had been sworn to their ancestors from the days of old. His prayer was for a God of nationalism who would ensure that the nations would see and be ashamed so that they would come trembling out of their fortresses and turn in dread to the Lord, Micah’s God.
It is claimed that whereas the 20th Century was defined by the struggle between Capitalism and Communism, the 21st Century is being defined by the struggle between Nationalism and Globalism. In the 2016 presidential election the United States abandoned globalism and embraced nationalism. The UK has also sprouted new nationalist roots with our withdrawal from the European Union. As countries have begun to align under this new world order, we note the extent to which Nationalism means doing what is seen to be in a country’s self-interest, not the world’s self-interest. We are in the same place that Micah sought, where other nations stand in dread of our nation.
Jesus’ movement, however, was built not on family, tribe and nation but on pilgrims and travellers. When Jesus is told that his mother and brothers are standing outside, wanting to speak to him, he asks “Who is my mother, and who are my brothers?” Then, pointing to his disciples, he says, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.” (Matthew 12. 46-50)
He does so in order to make clear that the basic unit of a nation, the settled family, is not the basis for his movement. Instead, his movement looks back to an earlier stage in the story of Abraham. The basis for Jesus’ people was that of Abraham the migrant, the itinerant traveller, the one who moves from one country to another, who knows no border or nation. Those who form Jesus’ family are those who travel, not those who settle, those who constantly search for a kingdom yet to come, a kingdom with no boundaries embracing Jew and Gentile, male and female, slave and free.
Micah’s prophecy can be interpreted in this sense as he says that Israel’s boundary shall be far extended and that, in that day they will come from Assyria to Egypt, from Egypt to the River, from sea to sea and from mountain to mountain. This is the gathering of the nations in harmony and in unity for which we should unceasingly pray and which Micah’s prophecy suggests will begin to be realised at a time when society is corrupt and every household divided. As our society and world seems increasingly divided, let us pray all the more for God to rescue and restore in a way that will amaze the nations.
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John Tavener - Fragments Of A Prayer.
A prayer for the easing of lockdown
God of being and doing, of waiting and renewal
Arvo Pärt - Kanon Pokajanen: Prayer After the Canon.
your Son's disciples locked themselves in the upper room after the crucifixion
and responded in different ways and at different times to his resurrection return.
As Jesus responded to each individually, assuring each of his love and presence,
As Jesus responded to each individually, assuring each of his love and presence,
may we know your presence with us now,
each in our different places following the easing of lockdown.
For those now able to leave their homes,
For those now able to leave their homes,
we pray for wisdom in their use of regained freedoms.
For those who continue shielding at home,
For those who continue shielding at home,
we pray for a increased connection and community.
For those for whom isolation and restriction are ongoing reality,
For those for whom isolation and restriction are ongoing reality,
we pray their voices and experience will now be heard, understood and valued.
As community was found in our shared experience,
As community was found in our shared experience,
so may unity be found as our experiences now diverge.
And in our diversity, hold us together within the embrace of your love.
Amen.
With thanks to Fiona MacMillan for ideas and editing.
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Sunday 19 July 2020
Living God's Future Now programme
Here's the next instalment in the HeartEdge Living God's Future Now programme:
- Sermon Preparation Workshop: Tuesday 21 July, 4.30pm (BST), livestreamed at https://www.facebook.com/theHeartEdge/.
- Growing community online - Part 4: Thursday 23 July, 4.30pm (BST), livestreamed at https://www.facebook.com/theHeartEdge/. Sally Hitchiner, Lorenzo Lebrija and Katie Tupling explore 'how to' build community online. Practical tips, stories, keeping in touch, sharing insights, finding support, promoting your services.
- Difference, Diversity, Deviance: Friday 24 July, 4.00 pm (BST), zoom meeting. Join Rev Dr Miranda Threlfall-Holmes and guests for talks, interview and discussion. Each Friday in July. Register at https://www.eventbrite.co.uk/e/difference-diversity-deviance-tickets-111287620268.
- PassionArt: The Art of Belonging: Monday, 27 July, 14:00 – 15:30 BST. Register for a zoom invite at https://www.eventbrite.co.uk/e/passionart-the-art-of-belonging-tickets-112450346012. PassionArt aims to recover beauty at the heart of our communities through collective acts of creativity. In this workshop artists, curators and hosts from PassionArt projects will be in conversation with Azariah France-Williams.
- In the shadow of your wings: Friday 31 July, 4.30 pm (BST), Zoom meeting. An Interactive Online Event Presented by Deus Ex Musica which is a musical bible study on the Psalms. A unique ecumenical event that combines new musical interpretations of psalms with small-group discussion. Register for a zoom invitation at https://www.eventbrite.co.uk/e/in-the-shadow-of-your-wings-tickets-111528470658.
- Book Launch | Ghost Ship: Saturday 1 August, 4.00 pm (BST). Join Azariah France-Williams and guests for readings, music, discussion and debate. Guests include Winnie Varghese and Bishop Guli Francis-Dehqani. Register at https://www.eventbrite.co.uk/e/book-launch-ghost-ship-tickets-113436305042.
Thursday 23 July, 4.30pm (BST), livestreamed at the HeartEdge facebook page.
Sally Hitchiner, Lorenzo Lebrija and Katie Tupling explore 'how to' build community online. 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 three 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.
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.
Rev Katie Tupling was a parish priest for 16 years before becoming Diocesan Disability Advisor and Lead Chaplain amongst Deaf people for the Oxford Diocese, in March 2019. She was diagnosed with Cerebral Palsy at the age of 2 1/2 and is now the proud owner of purple crutches, a purple wheelchair, and a red scooter (it didn't come in purple!). Katie is also Co-founder of ‘Disability and Jesus’, a user led task group wrestling with theology, discipleship, and church practice. In the lived experience of disability. She has co-authored the book ‘Pilgrims in the dark’ - the story of how Disability and Jesus came into being, and co-authored a Grove booklet ‘Worship and Disability, a Kingdom for all’ (both 2018). Katie's social media presence includes: working with UCB Radio as well as BBC local radio, a weekday live feed on Twitter and Facebook, a ‘recorded as live’ Sunday service with Disability and Jesus, and a YouTube channel.
PassionArt: The Art of Belonging, Monday, 27 July 2020, 14:00 – 15:30 BST. Register for a zoom invite at https://www.eventbrite.co.uk/e/passionart-the-art-of-belonging-tickets-112450346012.
PassionArt aims to recover beauty at the heart of our communities through collective acts of creativity. In this workshop artists, curators and hosts from PassionArt projects will be in conversation with Azariah France-Williams. PassionArt explore issues around art and faith through exhibitions, art trails, projects, teaching, resourcing and creative gatherings.
Based in Manchester they have built links and partnerships with churches and secular cultural institutions to encourage the creative exploration of Christian festivals and to integrate faith, beauty and creative practice within the city. They aim to push creative boundaries using contemporary art and installation to visually critique our time and culture and to consider ways to increase beauty and hope in our place.
Lesley Sutton is an artist, curator and founder of PassionArt who has worked with churches, community groups and the cultural sector in Manchester for over 20 years. Her work aims to help bridge the divide between sacred and secular space using the Arts as a means of conversation to explore the universal human condition.
Micah Purnell is a Manchester based, award winning, multi-disciplined, concept driven creative. He specialises in quality book design and carefully crafted public messaging.
Elizabeth Kwant is a Manchester based artist, researcher and curator whose interdisciplinary practice incorporates film, photography, performance, installation and print. Her work investigates contemporary geo-political and social issues; migration, immigration detention, legacies of colonialism, modern day slavery and associated concerns of representation.
In the shadow of your wings: Musical Bible study on the Psalms
Friday 31 July, 4.30 pm (BST), Zoom meeting. Register for a zoom invitation at https://www.eventbrite.co.uk/e/in-the-shadow-of-your-wings-tickets-111528470658.
An Interactive Online Event Presented by Deus Ex Musica, A unique ecumenical event that combines new musical interpretations of psalms with small-group discussion. Participants watch pre-recorded live performances of brand-new vocal settings of three beloved psalms (13, 57, and 148), each of which has been set to music by a composer representing a different Christian tradition.
After viewing each set of performances, participants engage in moderated small-group discussions. Since each psalm is set to music by more than one composer, participants hear how different musical responses to the same text bring to life various dimensions of each psalm. This provides a unique and memorable way for participants to experience the depth and beauty of Scripture in ways that promote both learning and discipleship. It also provides a rare opportunity for Christians of all stripes to gather in fellowship and dialogue about something we all agree on: the power and importance of the Bible. No musical experience or expertise is required by any participants.
Deus Ex Musica is an ecumenical organization comprised of musicians, educators, and pastors, and scholars, that promotes the use of sacred music as a resource for learning and spiritual growth. www.deus-ex-musica.com.
Book Launch | Ghost Ship: Saturday 1 August, 4.00 pm (BST). Join Azariah France-Williams and guests for readings, music, discussion and debate. Guests include Winnie Varghese and Bishop Guli Francis-Dehqani. Register at https://www.eventbrite.co.uk/e/book-launch-ghost-ship-tickets-113436305042.
The Church is good at saying all the right things about racial equality. But the reality is the institution has failed to back up these good intentions with demonstrable efforts to reform. It is a long way from being a place of black flourishing. Through conversation with clergy, lay people and campaigners in the Church of England, A.D.A France-Williams issues a stark warning to the church, demonstrating how black and brown ministers are left to drown in a sea of complacency and collusion. While sticking plaster remedies abound, France-Williams argues that what is needed is a wholesale change in structure and mindset.
For the online book launch join Azariah France-Williams and guests for readings, music, discussion and debate - and the launch of 'Ghost Ship - Institutional Racism and the Church of England'.
With: Guli Francis-Dehquani, Samantha Lindo, Randolph Matthews, David Neita, Sharon & Calvert Prentis and Winnie Varghese.
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Deus Ex Musica - Psalm 57.
Windows on the world (287)
Johannesburg, 2019
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Miriam Makeba - Amaponda.
Friday 17 July 2020
The Calling Window: ArtWay Interview with Sophie Hacker
I have had an interview with Sophie Hacker published by ArtWay. In our conversation we discussed the background to her commission for The Calling Window at Romsey Abbey, the development of the design, the techniques she has learnt from Tom Denny and the impact that the Covid-19 lockdown has had on the project:
'To be an artist is not a job, but a way of looking at the world. It is a great privilege to be invited to create a piece of public art. For me that includes an imperative to explore a public commission through 360 degrees. I try to understand how a commission might be mis-read, as well as read. There are already a number of public art works celebrating Nightingale’s nursing career, but I felt inspired to focus on how that career came about. The theme of vocation is very important to me. I’ve explored it from a personal perspective in my own artistic practice. So having the opportunity to express ‘calling’ through an image about another person’s vocation has been a real gift. We are all ‘called’ away from what we know to 'something beyond’. For some the path is brightly lit and clear. For others the way seems shrouded and impenetrable. The experience of ‘lockdown’ has brought this truth more sharply into focus.'
'To be an artist is not a job, but a way of looking at the world. It is a great privilege to be invited to create a piece of public art. For me that includes an imperative to explore a public commission through 360 degrees. I try to understand how a commission might be mis-read, as well as read. There are already a number of public art works celebrating Nightingale’s nursing career, but I felt inspired to focus on how that career came about. The theme of vocation is very important to me. I’ve explored it from a personal perspective in my own artistic practice. So having the opportunity to express ‘calling’ through an image about another person’s vocation has been a real gift. We are all ‘called’ away from what we know to 'something beyond’. For some the path is brightly lit and clear. For others the way seems shrouded and impenetrable. The experience of ‘lockdown’ has brought this truth more sharply into focus.'
An additional interview with Sophie undertaken for HeartEdge explores her understandings of imaging the invisible.
My visual meditations for ArtWay include work by María Inés Aguirre, Giampaolo Babetto, Marian Bohusz-Szyszko, Alexander de Cadenet, Christopher Clack, Marlene Dumas, Terry Ffyffe, Antoni Gaudi, Nicola Green, Maciej Hoffman, S. Billie Mandle, Giacomo Manzù, Michael Pendry, Maurice Novarina, Regan O'Callaghan, Ana Maria Pacheco, John Piper, Albert Servaes, Henry Shelton and Anna Sikorska.
My Church of the Month reports include: Aylesford Priory, Canterbury Cathedral, Chapel of St. Thérèse of the Child Jesus and the Holy Face, Hem, Chelmsford Cathedral, Churches in Little Walsingham, Coventry Cathedral, Église de Saint-Paul à Grange-Canal, Eton College Chapel, Lumen, Metz Cathedral, Notre Dame du Léman, Notre-Dame de Toute Grâce, Plateau d’Assy,Romont, Sint Martinuskerk Latem, St Aidan of Lindisfarne, St Alban Romford, St. Andrew Bobola Polish RC Church, St. Margaret’s Church, Ditchling, and Ditchling Museum of Art + Craft, St Mary the Virgin, Downe, and St Paul Goodmayes, as well as earlier reports of visits to sites associated with Marian Bohusz-Szyszko, Marc Chagall, Jean Cocteau, Antoni Gaudi and Henri Matisse.
Other of my writings for ArtWay can be found here. My pieces for Church Times can be found here. Those for Artlyst are here and those for Art+Christianity are here.
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My visual meditations for ArtWay include work by María Inés Aguirre, Giampaolo Babetto, Marian Bohusz-Szyszko, Alexander de Cadenet, Christopher Clack, Marlene Dumas, Terry Ffyffe, Antoni Gaudi, Nicola Green, Maciej Hoffman, S. Billie Mandle, Giacomo Manzù, Michael Pendry, Maurice Novarina, Regan O'Callaghan, Ana Maria Pacheco, John Piper, Albert Servaes, Henry Shelton and Anna Sikorska.
My Church of the Month reports include: Aylesford Priory, Canterbury Cathedral, Chapel of St. Thérèse of the Child Jesus and the Holy Face, Hem, Chelmsford Cathedral, Churches in Little Walsingham, Coventry Cathedral, Église de Saint-Paul à Grange-Canal, Eton College Chapel, Lumen, Metz Cathedral, Notre Dame du Léman, Notre-Dame de Toute Grâce, Plateau d’Assy,Romont, Sint Martinuskerk Latem, St Aidan of Lindisfarne, St Alban Romford, St. Andrew Bobola Polish RC Church, St. Margaret’s Church, Ditchling, and Ditchling Museum of Art + Craft, St Mary the Virgin, Downe, and St Paul Goodmayes, as well as earlier reports of visits to sites associated with Marian Bohusz-Szyszko, Marc Chagall, Jean Cocteau, Antoni Gaudi and Henri Matisse.
Other of my writings for ArtWay can be found here. My pieces for Church Times can be found here. Those for Artlyst are here and those for Art+Christianity are here.
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U2 - I Will Follow.
Thursday 16 July 2020
Find rest for your souls
Here's the reflection on Matthew 11. 28 – 30 I shared during today's lunchtime Eucharist for St Martin-in-the-Fields:
A yoke is a wooden crosspiece that is fastened over the necks of two animals and attached to the plough or cart that they are to pull. It doesn’t sound like something which is light or easy to wear, so in what senses might Jesus be using this farming image to talk about rest for those who come to him?
Jesus would have been very familiar with ploughs and yokes as both are implements made by carpenters. Two animals, usually either oxen or donkeys, would wear the yoke and pull the plough guided from behind by the farmer. Their task was to break up the ground for sowing.
Jesus was speaking in a context where the Pharisees took the 613 commandments in the Torah – the Law of Moses – which were to do with all aspects of life - shaving, tattoos, clothing, work, food and drink, farming, money and so on – and multiplied these commandments by creating detailed instructions about the ways in which each of these commandments was to be kept. Keeping all of these additional rules was in deed a heavy burden for all who tried to do so.
Jesus, by contrast, taught that love was the fulfilling of the Law. Instead of keeping the endless detail of the regulations created by the Pharisees, Jesus is saying that we should simply love God, ourselves and our neighbours and that all the Law of Moses is actually designed to that end. This was liberating teaching which brought rest for those weighed down by the burden of trying to keep hundreds of commandments and thousands of additional regulations. On the basis of Jesus’ liberating teaching, St Augustine was able to write: ‘Love, and do what you will’ because when the ‘root of love be within’ there is nothing that can spring from that root, but that which is good.
I wonder whether you are ready to leave behind the heavy burden of rules and regulations in order to be accepted or justified and instead open your life to the liberating and restful law of love.
The oxen or donkeys undertaking the ploughing were guided by the farmer using the yoke. As they followed that guidance the yoke sat lightly on their shoulders and the ploughing proceeded apace. If they ignored the guidance of the farmer and pulled in different directions then the yoke would feel heavy and would chafe the neck causing sores or other injuries.
By using this image Jesus is arguing that we have choices about the way in which we live life. We can go off in our own direction pulling away from other people and from God but, when we do so, we are pulling against the way of life for which we have been designed and created. It is when we submit to God’s way of life that we find rest through being in the right place at the right time and living in the right way. When this happens we have a sense of everything coming together and fitting into place which is both profoundly satisfying and restful.
I wonder whether you are prepared to surrender control of your life to the one who created you in all your uniqueness and explore instead how to live in the way for which human beings were created.
Finally, there is the task to which we are called. This image of pairs of oxen ploughing with the use of a yoke fits closely with the task Jesus gave to his disciples when he sent them out in pairs to go to villages and towns ahead of him in order to prepare people for his arrival when he would sow among them the seed of the Word of God.
He is saying, therefore, that this task - the role of a disciple – although it seems challenging to take up, is actually hugely rewarding as well as being restful in the sense that we are doing God’s will and it is God who does the work, not us. We read in Luke 10, for example, that the seventy disciples Jesus sent out in pairs returned from their mission with joy, saying, “Lord, in your name even the demons submit to us!”
I wonder whether you are prepared to undertake the challenging, yet strangely restful, task of a disciple of Jesus; that of preparing the ground so that others might receive the Word of God?
Jesus says: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
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The Byrds - Lay Down Your Weary Tune.
A yoke is a wooden crosspiece that is fastened over the necks of two animals and attached to the plough or cart that they are to pull. It doesn’t sound like something which is light or easy to wear, so in what senses might Jesus be using this farming image to talk about rest for those who come to him?
Jesus would have been very familiar with ploughs and yokes as both are implements made by carpenters. Two animals, usually either oxen or donkeys, would wear the yoke and pull the plough guided from behind by the farmer. Their task was to break up the ground for sowing.
Jesus was speaking in a context where the Pharisees took the 613 commandments in the Torah – the Law of Moses – which were to do with all aspects of life - shaving, tattoos, clothing, work, food and drink, farming, money and so on – and multiplied these commandments by creating detailed instructions about the ways in which each of these commandments was to be kept. Keeping all of these additional rules was in deed a heavy burden for all who tried to do so.
Jesus, by contrast, taught that love was the fulfilling of the Law. Instead of keeping the endless detail of the regulations created by the Pharisees, Jesus is saying that we should simply love God, ourselves and our neighbours and that all the Law of Moses is actually designed to that end. This was liberating teaching which brought rest for those weighed down by the burden of trying to keep hundreds of commandments and thousands of additional regulations. On the basis of Jesus’ liberating teaching, St Augustine was able to write: ‘Love, and do what you will’ because when the ‘root of love be within’ there is nothing that can spring from that root, but that which is good.
I wonder whether you are ready to leave behind the heavy burden of rules and regulations in order to be accepted or justified and instead open your life to the liberating and restful law of love.
The oxen or donkeys undertaking the ploughing were guided by the farmer using the yoke. As they followed that guidance the yoke sat lightly on their shoulders and the ploughing proceeded apace. If they ignored the guidance of the farmer and pulled in different directions then the yoke would feel heavy and would chafe the neck causing sores or other injuries.
By using this image Jesus is arguing that we have choices about the way in which we live life. We can go off in our own direction pulling away from other people and from God but, when we do so, we are pulling against the way of life for which we have been designed and created. It is when we submit to God’s way of life that we find rest through being in the right place at the right time and living in the right way. When this happens we have a sense of everything coming together and fitting into place which is both profoundly satisfying and restful.
I wonder whether you are prepared to surrender control of your life to the one who created you in all your uniqueness and explore instead how to live in the way for which human beings were created.
Finally, there is the task to which we are called. This image of pairs of oxen ploughing with the use of a yoke fits closely with the task Jesus gave to his disciples when he sent them out in pairs to go to villages and towns ahead of him in order to prepare people for his arrival when he would sow among them the seed of the Word of God.
He is saying, therefore, that this task - the role of a disciple – although it seems challenging to take up, is actually hugely rewarding as well as being restful in the sense that we are doing God’s will and it is God who does the work, not us. We read in Luke 10, for example, that the seventy disciples Jesus sent out in pairs returned from their mission with joy, saying, “Lord, in your name even the demons submit to us!”
I wonder whether you are prepared to undertake the challenging, yet strangely restful, task of a disciple of Jesus; that of preparing the ground so that others might receive the Word of God?
Jesus says: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
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The Byrds - Lay Down Your Weary Tune.
Monday 13 July 2020
The only hope for humanity
Here's the reflection I shared during today's lunchtime Eucharist for St Martin-in-the-Fields:
Desmond Tutu is someone whose life has been shaped by Jesus’ teaching to love your enemies as yourself. For Tutu, Christianity is the religion of the downtrodden and dispossessed in which everyone is equal in the eyes of God and those who follow Jesus are exhorted to love our enemies. He has said that, “It wasn’t easy to love your enemy when they were throwing us in prison or murdering us.” It is the most difficult of all doctrines, he says, but it offers the only hope for humanity.
I mention this because our Gospel reading (Matthew 10.34-11.1) seems to show a very different side to Jesus than that highlighted by Desmond Tutu. Here Jesus doesn’t appear to be saying, “love your enemies,” instead he says that he has not come to bring peace but a sword and that he came to make enemies of the members of families. What is going on here? Are we talking about the same person? Is there a contradiction in what Jesus was teaching? Do we have to make some kind of choice between the two? It all seems very confusing.
The important thing to be aware of in understanding these words of Jesus is that he was talking to his disciples about a mission that was specifically to the people of Israel. Jesus began his instructions to his disciples, as recorded in Matthew 10, by saying: “Do not go to any Gentile territory or any Samaritan towns. Instead, you are to go to the lost sheep of the people of Israel.” Everything that Jesus says in this chapter is in the context of that mission and when we understand that it makes a big difference to the way we understand what Jesus was saying here.
Jesus thought of his own people, the Jews, as being lost. They had moved away from God’s plans and purposes because they had not been bringing the light of God to the Gentiles. Instead, they had turned in on themselves and acted as though God was just a national God for themselves. What Jesus was about to do through his death and resurrection would blow that kind of thinking out of the water. As he said to the disciples in verse 18, they would, in future, be telling the Good News to both Jews and Gentiles. But, for now, before his death and resurrection Jesus sent his disciples only to their own people with the message that the kingdom of God – the day when Jews and Gentiles would come together to worship the one true God – was coming near. Jesus’ mission and ministry in Israel before his death was an opportunity for the people of Israel to come on board and be part of the new thing that God was doing in the world. But Jesus was realistic about the way many would react to this opportunity.
Desmond Tutu is someone whose life has been shaped by Jesus’ teaching to love your enemies as yourself. For Tutu, Christianity is the religion of the downtrodden and dispossessed in which everyone is equal in the eyes of God and those who follow Jesus are exhorted to love our enemies. He has said that, “It wasn’t easy to love your enemy when they were throwing us in prison or murdering us.” It is the most difficult of all doctrines, he says, but it offers the only hope for humanity.
I mention this because our Gospel reading (Matthew 10.34-11.1) seems to show a very different side to Jesus than that highlighted by Desmond Tutu. Here Jesus doesn’t appear to be saying, “love your enemies,” instead he says that he has not come to bring peace but a sword and that he came to make enemies of the members of families. What is going on here? Are we talking about the same person? Is there a contradiction in what Jesus was teaching? Do we have to make some kind of choice between the two? It all seems very confusing.
The important thing to be aware of in understanding these words of Jesus is that he was talking to his disciples about a mission that was specifically to the people of Israel. Jesus began his instructions to his disciples, as recorded in Matthew 10, by saying: “Do not go to any Gentile territory or any Samaritan towns. Instead, you are to go to the lost sheep of the people of Israel.” Everything that Jesus says in this chapter is in the context of that mission and when we understand that it makes a big difference to the way we understand what Jesus was saying here.
Jesus thought of his own people, the Jews, as being lost. They had moved away from God’s plans and purposes because they had not been bringing the light of God to the Gentiles. Instead, they had turned in on themselves and acted as though God was just a national God for themselves. What Jesus was about to do through his death and resurrection would blow that kind of thinking out of the water. As he said to the disciples in verse 18, they would, in future, be telling the Good News to both Jews and Gentiles. But, for now, before his death and resurrection Jesus sent his disciples only to their own people with the message that the kingdom of God – the day when Jews and Gentiles would come together to worship the one true God – was coming near. Jesus’ mission and ministry in Israel before his death was an opportunity for the people of Israel to come on board and be part of the new thing that God was doing in the world. But Jesus was realistic about the way many would react to this opportunity.
He knew that some would respond positively and embrace his message but that others would be violently opposed. His message would, therefore, bring division among the people of Israel. Some would accept and follow and others would be violently opposed. This is what he meant when he spoke about not bringing peace and the members of the family being divided. He was speaking specifically about the effect that his message, life, death and resurrection would have on the people of Israel.
We know from subsequent events that Jesus was right in his assessment of the situation. Jesus himself was violently opposed and killed by those who did not accept his message despite large numbers of Jews hearing and following him. The early Church was persecuted at the same time that it grew rapidly in numbers with both Jews and Gentiles becoming followers of Christ. Finally, Jerusalem itself was overrun by the Romans and the Temple, the focus of the Jewish faith at that time, was destroyed. That act meant that there could no longer be a solely national focus to the Jewish faith and the early Christians spread out from Israel even more widely as a result.
So Jesus, here, is speaking specifically about what would happen within the people of Israel as a result of his message and mission but he was not talking about the content of that message and mission. His message and mission was to bring the light and forgiveness of God to the whole world, both Jews and Gentiles; a message and mission of peace and reconciliation, not of violence and division. The Gentiles were viewed, at that time, as enemies of God’s people but Jesus was saying that God’s people should love their enemies and that God would bring all peoples into his kingdom.
We know from subsequent events that Jesus was right in his assessment of the situation. Jesus himself was violently opposed and killed by those who did not accept his message despite large numbers of Jews hearing and following him. The early Church was persecuted at the same time that it grew rapidly in numbers with both Jews and Gentiles becoming followers of Christ. Finally, Jerusalem itself was overrun by the Romans and the Temple, the focus of the Jewish faith at that time, was destroyed. That act meant that there could no longer be a solely national focus to the Jewish faith and the early Christians spread out from Israel even more widely as a result.
So Jesus, here, is speaking specifically about what would happen within the people of Israel as a result of his message and mission but he was not talking about the content of that message and mission. His message and mission was to bring the light and forgiveness of God to the whole world, both Jews and Gentiles; a message and mission of peace and reconciliation, not of violence and division. The Gentiles were viewed, at that time, as enemies of God’s people but Jesus was saying that God’s people should love their enemies and that God would bring all peoples into his kingdom.
The good news of Jesus is peace, reconciliation and love for enemies, just as Desmond Tutu claimed and has practised. It is the reverse of violence and division but its effect in the Judaism of Jesus’ time and immediately after was division. Just as Jesus, the early Church and those like Desmond Tutu gave themselves wholeheartedly and peaceably to this mission despite the opposition and violence that they have encountered, so we must do the same as followers of Christ. That is what it means to take up our cross and follow in Jesus’ footsteps by living all out for the peaceful reconciliation of all peoples. As Desmond Tutu has said, to do so offers the only hope for humanity.
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James Whitbourne - A Prayer Of Desmond Tutu.
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James Whitbourne - A Prayer Of Desmond Tutu.
Sunday 12 July 2020
Living God's Future Now - w/c 12 July
Living God's Future Now events this week - Church Leaders, Laypeople & Enquires welcome
'Living God’s Future Now’ is our mini online festival of theology, ideas and practice.
HeartEdge developing this in response to the pandemic and our changing world. The church is changing too, and - as we improvise and experiment - we can learn and support each other.
This is 'Living God’s Future Now’ - talks, workshops and discussion - hosted by HeartEdge. Created to equip, encourage and energise churches - from leaders to volunteers and enquirers - at the heart and on the edge.
Sunday 12 Jul
- ‘Inspired to Follow: Art and the Bible Story’: Sunday 12 July, 2.00 pm (BST), Zoom meeting. Topic: Mark 11: 4-12 & 15-19 / Christ washing the Feet of the Disciples, Jacopo Tintoretto, about.1575-80, NG1130. Email Jonathan for an invitation.Monday 13 Jul
- Musicking the Cosmos: Monday 13 July, 2-3.30 pm, zoom meeting. Learn about Space for Peace in this HeartEdge workshop with June Boyce-Tillman, Neil Valentine and Vicky Feldwick and then take part in Space for Peace later that same evening. To receive a zoom invitation register here.
- Biblical Studies class: Monday 13 July, 7.30-9.00 pm (BST), Zoom meeting. Register in advance here. Wednesday 15 Jul
- Community of Practitioners workshop: Wednesday 15 July, 4.30pm (BST), Zoom meeting. Email Jonathan for an invitation.Thursday 16 Jul
- Wellbeing Group: Thursday 16 July, 2.00 – 3.00 pm (BST), zoom meeting. Join the group at https://bit.ly/2XyhFTe. Friday 17 July
- Seeing Salvation: Friday 17 July, 2.30pm (BST), zoom meeting. Jonathan Evens shares practical approaches to using art in church settings. Session 7: Art projects. Register here for an invitation.
- Difference, Diversity, Deviance: Friday 17 July, 4.00 pm (BST), zoom meeting. Join Rev Dr Miranda Threlfall-Holmes and guests for talks, interview and discussion. Each Friday in July. Register here.
Please note Zoom details will only be emailed 2 days before the event, 1 day before the event and again 10 mins before; thanks.
Over the next few months we are looking at everything from growing online congregations, rethinking enterprise and community action to doing diversity, deepening spirituality and responding to social need.
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Leonard Cohen - If It Be Your Will.
Saturday 11 July 2020
ArtWay: The Light Without and Within
My latest visual meditation for ArtWay explores confession via images from S. Billie Mandle's monograph, Reconciliation:
My visual meditations for ArtWay include work by María Inés Aguirre, Giampaolo Babetto, Marian Bohusz-Szyszko, Alexander de Cadenet, Christopher Clack, Marlene Dumas, Terry Ffyffe, Antoni Gaudi, Nicola Green, Maciej Hoffman, Giacomo Manzù, Michael Pendry, Maurice Novarina, Regan O'Callaghan, Ana Maria Pacheco, John Piper, Albert Servaes, Henry Shelton and Anna Sikorska.
My Church of the Month reports include: Aylesford Priory, Canterbury Cathedral, Chapel of St. Thérèse of the Child Jesus and the Holy Face, Hem, Chelmsford Cathedral, Churches in Little Walsingham, Coventry Cathedral, Église de Saint-Paul à Grange-Canal, Eton College Chapel, Lumen, Metz Cathedral, Notre Dame du Léman, Notre-Dame de Toute Grâce, Plateau d’Assy,Romont, Sint Martinuskerk Latem, St Aidan of Lindisfarne, St Alban Romford, St. Andrew Bobola Polish RC Church, St. Margaret’s Church, Ditchling, and Ditchling Museum of Art + Craft, St Mary the Virgin, Downe, and St Paul Goodmayes, as well as earlier reports of visits to sites associated with Marian Bohusz-Szyszko, Marc Chagall, Jean Cocteau, Antoni Gaudi and Henri Matisse.
Other of writings for ArtWay can be found here. My pieces for Church Times can be found here. Those for Artlyst are here and those for Art+Christianity are here.
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'The confessionals that Mandle photographed over a ten-year period were pragmatic structures, often constructed with acoustic tiles, and more neglected than the churches themselves. Her images spoke to the beliefs that have defined these dark rooms and shaped this intimate yet institutional ritual. In the rooms themselves she found visible and invisible traces of people, communities, prayers and dogmas.
In the neglect of places and practices abandoned because of abuse, these seedy scruffy spaces that seem to share with us the shabby shame of sin, Mandle identifies the primary source of light and makes that the focus of her images. Light illumines and illuminates. In some images the light reveals the extent to which these spaces are rundown and gone to seed neglected. In others, the light irradiates the entire space transforming, changing, beautifying.'
In the neglect of places and practices abandoned because of abuse, these seedy scruffy spaces that seem to share with us the shabby shame of sin, Mandle identifies the primary source of light and makes that the focus of her images. Light illumines and illuminates. In some images the light reveals the extent to which these spaces are rundown and gone to seed neglected. In others, the light irradiates the entire space transforming, changing, beautifying.'
My visual meditations for ArtWay include work by María Inés Aguirre, Giampaolo Babetto, Marian Bohusz-Szyszko, Alexander de Cadenet, Christopher Clack, Marlene Dumas, Terry Ffyffe, Antoni Gaudi, Nicola Green, Maciej Hoffman, Giacomo Manzù, Michael Pendry, Maurice Novarina, Regan O'Callaghan, Ana Maria Pacheco, John Piper, Albert Servaes, Henry Shelton and Anna Sikorska.
My Church of the Month reports include: Aylesford Priory, Canterbury Cathedral, Chapel of St. Thérèse of the Child Jesus and the Holy Face, Hem, Chelmsford Cathedral, Churches in Little Walsingham, Coventry Cathedral, Église de Saint-Paul à Grange-Canal, Eton College Chapel, Lumen, Metz Cathedral, Notre Dame du Léman, Notre-Dame de Toute Grâce, Plateau d’Assy,Romont, Sint Martinuskerk Latem, St Aidan of Lindisfarne, St Alban Romford, St. Andrew Bobola Polish RC Church, St. Margaret’s Church, Ditchling, and Ditchling Museum of Art + Craft, St Mary the Virgin, Downe, and St Paul Goodmayes, as well as earlier reports of visits to sites associated with Marian Bohusz-Szyszko, Marc Chagall, Jean Cocteau, Antoni Gaudi and Henri Matisse.
Other of writings for ArtWay can be found here. My pieces for Church Times can be found here. Those for Artlyst are here and those for Art+Christianity are here.
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Elton John - Sorry Seems To Be The Hardest Word.
Windows on the world (286)
London, 2019
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Norah Jones - Everyone Needs A Best Friend.
Friday 10 July 2020
Improvising in the Spirit in unprecedented times
Here is my reflection from today's lunchtime Eucharist for St Martin-in-the-Fields:
These words from Jesus, as recorded in our Gospel passage (Matthew 10:16-23), are most probably about events that were in the near future for the disciples. Jesus was talking about a very specific future conflict that would affect his disciples and which occurred in AD70 when the Roman army attacked Jerusalem and destroyed the temple there. When this happened, as Jesus prophesied elsewhere, “Not one stone will be left here upon another; all will be thrown down.”
The destruction of the Temple by the Romans was a time of sudden exile and separation, persecution and loss. There was a sudden attack that resulted in some who were in Jerusalem at the time dying and others separating and fleeing the city; leading on to the kind of events which are described in today’s Gospel reading. The result of this conflict was twofold; the Jewish faith refocused its community life, teaching and worship around the synagogue (a pattern of faithful living which continues to this day); and Christianity, forced to abandon its early focus on the authority of the church in Jerusalem, stepped up its missionary encounter with the wider world to become a world religion. However, in doing so, the Early Church experienced the kind of persecution that Jesus describes here.
He was telling the disciples that they were going to be living in unprecedented times and was seeking to prepare them for what they would face. We are not living through the same situation as the disciples faced, but we are facing a global situation which is unprecedented in our times, so Jesus’ words here have particular relevance for us. Because we are living in unprecedented times there is no script for what we should do or say. Instead, we need to find ways to be wise and innocent at one and the same time. Combining wisdom and innocence is paradoxical. There are no manuals for doing that and Jesus then goes on to say: “When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you.” We are to trust that Jesus, through his Spirit, will inspire and enable what we are to do and say in this changed and changing world.
What Jesus was commending to his disciples in unprecedented times where there is no script or instruction manual that can be followed is improvisation. He knows that he is going to leave them (as happened at the Ascension) and that he will then send the Holy Spirit to them (as happened on the Day of Pentecost). The Spirit will teach them everything and remind them of all that Jesus had said to them and the result will be that they will do greater things than him.
Jesus said many amazing things that people still repeat regardless of whether they follow him or not. But his farewell discourse to his disciples must be among the most amazing because in it Jesus says that those who follow him will do greater things than him and will be led into all truth. When you think how amazing Jesus’ own actions were, it is hard to imagine how people like us could do greater things than that, and, when you think how profound his teaching was, how could we be led into deeper or greater truth than that? But Jesus was articulating something that all good teachers think and feel; the sense that all the time he had spent with them and invested in them was not so they would be clones of him, simply repeating the things he did and said, but instead that he had equipped, empowered and enabled his followers to follow him by using their own gifts and abilities and initiative. That would inevitably mean that they would do and say different things from him but it would still be with his Spirit and based on all they had learnt from him. He was saying that each one of us is a unique combination of personality, abilities and potential and, therefore, each of us can make a unique mark on the world. His followers can do greater things than Jesus because they will do different things from him in his name and Spirit – things that only they can do for him because they are that unique package of personality, ability and potential.
Sam Wells has described this in terms of improvisation. He says that we constantly “face new circumstances in each generation that the Bible doesn’t give us a script for.” Instead, the Christian story is like “a five-act play -- creation, Israel, Jesus, church and [consummation]. We find ourselves in Act 4, and the most important events have already happened. Our role is to be faithful in Act 4, because God will do the rest in Act 5.” “The most dynamic gift to the church is the Holy Spirit working amongst people who learn to trust one another and see the abundant things that God can do with limited materials. That’s analogous to what happens in theatrical improvisation.” “Improvisation isn’t about being original, clever, witty or spontaneous. Improvisation is about allowing yourself to be obvious.” People who train in improvisation train in a tradition. The Spirit comes to remind Christians of the Christian tradition by reminding us of all that Jesus did and said, so we embody it in our lives. Faithful improvisation in the present time requires patient and careful puzzling over what has gone before. It’s about being so soaked in a tradition that you learn to take the right things for granted or, as Jesus put it, the Spirit will teach us everything and remind us of all that Jesus said so that we intuitively do those things on an improvisational basis. In this way we can do greater things than Jesus because we will do different things from him, but in his name and Spirit.
The situation in which we find ourselves now is unprecedented in the same way as that of the Jews and Jewish Christians after the destruction of the Temple in AD70. Then there was no going back and Jesus sought to prepare his disciples for that reality. Instead of calling for rear guard actions to preserve as much of what had been as possible, Jesus sought to prepare and enable his disciples to go out into their changed and changing world and tell the Good News by standing firm in their faith. This remains the call of God on our lives and it is a task which requires the same bravery and courage as was shown by the Early Church in its missionary activity. The Early Church saw the spirit of the world transformed by God as they stood firm in their faith and told the Good News. That is how we are called live in this time of pandemic; to stand firm in our faith and tell the good news. The challenge of this passage is whether we have the improvisation skills to do and see that within our changed and changing world.
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Sixpence None The Richer - I've Been Waiting.
These words from Jesus, as recorded in our Gospel passage (Matthew 10:16-23), are most probably about events that were in the near future for the disciples. Jesus was talking about a very specific future conflict that would affect his disciples and which occurred in AD70 when the Roman army attacked Jerusalem and destroyed the temple there. When this happened, as Jesus prophesied elsewhere, “Not one stone will be left here upon another; all will be thrown down.”
The destruction of the Temple by the Romans was a time of sudden exile and separation, persecution and loss. There was a sudden attack that resulted in some who were in Jerusalem at the time dying and others separating and fleeing the city; leading on to the kind of events which are described in today’s Gospel reading. The result of this conflict was twofold; the Jewish faith refocused its community life, teaching and worship around the synagogue (a pattern of faithful living which continues to this day); and Christianity, forced to abandon its early focus on the authority of the church in Jerusalem, stepped up its missionary encounter with the wider world to become a world religion. However, in doing so, the Early Church experienced the kind of persecution that Jesus describes here.
He was telling the disciples that they were going to be living in unprecedented times and was seeking to prepare them for what they would face. We are not living through the same situation as the disciples faced, but we are facing a global situation which is unprecedented in our times, so Jesus’ words here have particular relevance for us. Because we are living in unprecedented times there is no script for what we should do or say. Instead, we need to find ways to be wise and innocent at one and the same time. Combining wisdom and innocence is paradoxical. There are no manuals for doing that and Jesus then goes on to say: “When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you.” We are to trust that Jesus, through his Spirit, will inspire and enable what we are to do and say in this changed and changing world.
What Jesus was commending to his disciples in unprecedented times where there is no script or instruction manual that can be followed is improvisation. He knows that he is going to leave them (as happened at the Ascension) and that he will then send the Holy Spirit to them (as happened on the Day of Pentecost). The Spirit will teach them everything and remind them of all that Jesus had said to them and the result will be that they will do greater things than him.
Jesus said many amazing things that people still repeat regardless of whether they follow him or not. But his farewell discourse to his disciples must be among the most amazing because in it Jesus says that those who follow him will do greater things than him and will be led into all truth. When you think how amazing Jesus’ own actions were, it is hard to imagine how people like us could do greater things than that, and, when you think how profound his teaching was, how could we be led into deeper or greater truth than that? But Jesus was articulating something that all good teachers think and feel; the sense that all the time he had spent with them and invested in them was not so they would be clones of him, simply repeating the things he did and said, but instead that he had equipped, empowered and enabled his followers to follow him by using their own gifts and abilities and initiative. That would inevitably mean that they would do and say different things from him but it would still be with his Spirit and based on all they had learnt from him. He was saying that each one of us is a unique combination of personality, abilities and potential and, therefore, each of us can make a unique mark on the world. His followers can do greater things than Jesus because they will do different things from him in his name and Spirit – things that only they can do for him because they are that unique package of personality, ability and potential.
Sam Wells has described this in terms of improvisation. He says that we constantly “face new circumstances in each generation that the Bible doesn’t give us a script for.” Instead, the Christian story is like “a five-act play -- creation, Israel, Jesus, church and [consummation]. We find ourselves in Act 4, and the most important events have already happened. Our role is to be faithful in Act 4, because God will do the rest in Act 5.” “The most dynamic gift to the church is the Holy Spirit working amongst people who learn to trust one another and see the abundant things that God can do with limited materials. That’s analogous to what happens in theatrical improvisation.” “Improvisation isn’t about being original, clever, witty or spontaneous. Improvisation is about allowing yourself to be obvious.” People who train in improvisation train in a tradition. The Spirit comes to remind Christians of the Christian tradition by reminding us of all that Jesus did and said, so we embody it in our lives. Faithful improvisation in the present time requires patient and careful puzzling over what has gone before. It’s about being so soaked in a tradition that you learn to take the right things for granted or, as Jesus put it, the Spirit will teach us everything and remind us of all that Jesus said so that we intuitively do those things on an improvisational basis. In this way we can do greater things than Jesus because we will do different things from him, but in his name and Spirit.
The situation in which we find ourselves now is unprecedented in the same way as that of the Jews and Jewish Christians after the destruction of the Temple in AD70. Then there was no going back and Jesus sought to prepare his disciples for that reality. Instead of calling for rear guard actions to preserve as much of what had been as possible, Jesus sought to prepare and enable his disciples to go out into their changed and changing world and tell the Good News by standing firm in their faith. This remains the call of God on our lives and it is a task which requires the same bravery and courage as was shown by the Early Church in its missionary activity. The Early Church saw the spirit of the world transformed by God as they stood firm in their faith and told the Good News. That is how we are called live in this time of pandemic; to stand firm in our faith and tell the good news. The challenge of this passage is whether we have the improvisation skills to do and see that within our changed and changing world.
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Sixpence None The Richer - I've Been Waiting.
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