Stewardship 1: Creation care on the Feast of Creation in Christ

Here is the sermon that I shared on the Feast of Creation in Christ and also, for our parish, the first Sunday of Stewardship Month, at St Catherine's Wickford and St Mary's Runwell: 

Animals and plants were first domesticated across a region stretching north from modern-day Israel, Palestine and Lebanon to Syria and eastern Turkey, then east into, northern Iraq and north-western Iran, and south into Mesopotamia; a region known as the Fertile Crescent. This was in the Neolithic Period, also known as the New Stone Age.

It is arguable that this is the period of human history that is described by the creation story told in Genesis 2 (Genesis 2.4b-9, 15-17). Ernest Lucas notes that Eden is located at the place where the Tigris and Euphrates rise – which is in the upland plateaux of Turkey and that the word ‘Eden’ may come from a Babylonian word meaning ‘plateaux’. He also notes that Genesis 4 tells of a descendent of Adam called Tubal-Cain, who was the first person to use metal to make things. That means that Adam must have used only stone implements. Genesis 2 tells us that Adam was a gardener and that he tamed animals. All of which adds up to a picture of Adam as what we would call a ‘New Stone Age man’.

This is the point in history when human beings begin, by a combination of social organisation (sociality) and individual creativity (development), to have a choice about how we behave ethically. Prior to this point human beings had been hunters, migrants dependent on the movements of their prey and participants in the natural ‘kill or be killed’ processes of a nature that is ‘red in tooth and claw.’ However, as human beings developed agriculturally and socially, the killing of animals and other human beings was no longer essential.

So, the biblical creation stories locate the image of God in the ability of human beings to be consciously social and creative. Albert Wolters comments that: “Adam and Eve, as the first married couple, represent the beginnings of societal life; their task of tending the garden, the primary task of agriculture, represents the beginnings of cultural life." (Creation Regained: Biblical Basics for a Reformational Worldview)

In speaking of Genesis 1, Wolters suggests that: ‘There is a process of development and evolution as the earthly realm assumes, step by step, the contours of the variegated world of our experience. On the sixth day this process is completed with the creation of [human beings], and on the seventh day God rests from his labors. This is not the end of the development of creation, however.’

Creation, once made, is not something that remains a static quality. ‘There is, as it were, a growing up (though not in a biological sense), an unfolding of creation.’ ‘Although God has withdrawn from the work of creation, he has put an image of himself on the earth with a mandate to continue. The earth had been completely unformed and empty; in the six-day process of development God had formed it and filled it – but not completely. People … now carry on the work of development: by being fruitful they must fill it even more; by subduing it they must form it even more. [Hu]mankind, as God’s representatives on earth, carry on where God left off.’

Human development of the created earth is societal and cultural in nature. We are to use our organisational abilities in community and our creativity to cultivate creation (to make it fruitful) and to care for it (to maintain and sustain it), just as God told Adam to work the ground and keep it in order. As God’s image bearers we have a responsibility to care for and work with the good environment God has created.

God’s first words to men and women, were that they would rule over ’the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground’ in a way that reflects his own image. Not just God’s power, but his unselfish love, mercy and tender compassion. Similarly, when Jesus points us in the Sermon on the Mount to reflect on God’s care for the birds and plants, then he is also flagging that we, too, should care for them as well. Our focus shouldn’t simply be on our needs or wants but on God’s kingdom, including the world he made and the creatures and plants within it. We have been given a special task – to look after the rest of what God has made (Genesis 1: 26–28; Gen. 2:15). This is not an optional extra for a few keen environmentalists, but a fundamental part of what it means to be human.

Today we are seeing massive climate change and increased destruction and pollution of creation. We are treating God’s gift badly and it is the poorest in our world who will suffer most from that reality. Tragically, our rule over creation has been characterized by cruelty, greed and short-sightedness, but this was clearly not God’s intention. If we desire to obey God, then we must look for ways in which we can be good and responsible stewards of the natural world by reducing our environmental impact and raising awareness of the environmental challenges we face today as a global community.

One of the Five Marks of Mission is to strive to safeguard the integrity of creation and sustain and renew the life of the earth. One of the ways we have worked towards that has been to take part in the EcoChurch initiative run by A Rocha. This provides a framework that support our churches and our leadership in taking practical action on caring for God’s earth. The EcoChurch survey covers five key areas of church life: Worship and teaching; Buildings and energy; Land and nature; Community and global engagement; and Lifestyle.

Our Stewardship Pack helps us think about our lifestyle by suggesting many things that we can do to treasure our environment. These include, for example:

• Share transport, walk, use a bike or public transport.
• Turn the heating thermostat down by 1°C.
• Reduce the time that the heating is on by 15 minutes.
• Install low-energy light bulbs or LED lights.

Can you commit to doing any of these or other of the things listed in the Pack? Doing so will not only help us treasure our environment it will also move us closer towards the possibility of gaining a Gold EcoChurch Award.

Being a good steward means caring for and conserving the world in which we live and the resources within because to do otherwise selfishly uses up those resources for ourselves and alters the natural cycle of life in ways that harm the world and all that lives on it. We will, therefore, be encouraging all of us, as we have done previously, to look again at the actions we can take to show responsibility by caring for this world, rather than acting in ways that dominate and exploit the natural world.

Let us pray: Lord, grant us the wisdom to care for the earth and till it. Help us to act now for the good of future generations and all your creatures. Help us to become instruments of a new creation, founded on the covenant of your love. Amen.

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Bruce Cockburn - Creation Dream.

Stewardship: CreationCare

Here's the Stewardship sermon I shared at St Andrew's Wickford this morning: 

Animals and plants were first domesticated across a region stretching north from modern-day Israel, Palestine and Lebanon to Syria and eastern Turkey, then east into, northern Iraq and north-western Iran, and south into Mesopotamia; a region known as the Fertile Crescent. This was in the Neolithic Period, also known as the New Stone Age.

It is arguable that this is the period of human history that is described by the creation story told in Genesis 2 (Genesis 2.4b-9, 15-17). Ernest Lucas notes that Eden is located at the place where the Tigris and Euphrates rise – which is in the upland plateaux of Turkey and that the word ‘Eden’ may come from a Babylonian word meaning ‘plateaux’. He also notes that Genesis 4 tells of a descendent of Adam called Tubal-Cain, who was the first person to use metal to make things. That means that Adam must have used only stone implements. Genesis 2 tells us that Adam was a gardener and that he tamed animals. All of which adds up to a picture of Adam as what we would call a ‘New Stone Age man’.

This is the point in history when human beings begin, by a combination of social organisation (sociality) and individual creativity (development), to have a choice about how we behave ethically. Prior to this point human beings had been hunters, migrants dependent on the movements of their prey and participants in the natural ‘kill or be killed’ processes of a nature that is ‘red in tooth and claw.’ However, as human beings developed agriculturally and socially, the killing of animals and other human beings was no longer essential.

So, the biblical creation stories locate the image of God in the ability of human beings to be consciously social and creative. Albert Wolters comments that: “Adam and Eve, as the first married couple, represent the beginnings of societal life; their task of tending the garden, the primary task of agriculture, represents the beginnings of cultural life." (Creation Regained: Biblical Basics for a Reformational Worldview)

In speaking of Genesis 1, Wolters suggests that: ‘There is a process of development and evolution as the earthly realm assumes, step by step, the contours of the variegated world of our experience. On the sixth day this process is completed with the creation of [human beings], and on the seventh day God rests from his labors. This is not the end of the development of creation, however.’

Creation, once made, is not something that remains a static quality. ‘There is, as it were, a growing up (though not in a biological sense), an unfolding of creation.’ ‘Although God has withdrawn from the work of creation, he has put an image of himself on the earth with a mandate to continue. The earth had been completely unformed and empty; in the six-day process of development God had formed it and filled it – but not completely. People … now carry on the work of development: by being fruitful they must fill it even more; by subduing it they must form it even more. [Hu]mankind, as God’s representatives on earth, carry on where God left off.’

Human development of the created earth is societal and cultural in nature. We are to use our organisational abilities in community and our creativity to cultivate creation (to make it fruitful) and to care for it (to maintain and sustain it), just as God told Adam to work the ground and keep it in order. As God’s image bearers we have a responsibility to care for and work with the good environment God has created.

God’s first words to men and women, were that they would rule over ’the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground’ in a way that reflects his own image. Not just God’s power, but his unselfish love, mercy and tender compassion. Similarly, when Jesus points us in the Sermon on the Mount to reflect on God’s care for the birds and plants, then he is also flagging that we, too, should care for them as well. Our focus shouldn’t simply be on our needs or wants but on God’s kingdom, including the world he made and the creatures and plants within it. We have been given a special task – to look after the rest of what God has made (Genesis 1: 26–28; Gen. 2:15). This is not an optional extra for a few keen environmentalists, but a fundamental part of what it means to be human.

Today we are seeing massive climate change and increased destruction and pollution of creation. We are treating God’s gift badly and it is the poorest in our world who will suffer most from that reality. Tragically, our rule over creation has been characterized by cruelty, greed and short-sightedness, but this was clearly not God’s intention. If we desire to obey God, then we must look for ways in which we can be good and responsible stewards of the natural world by reducing our environmental impact and raising awareness of the environmental challenges we face today as a global community.

One of the Five Marks of Mission is to strive to safeguard the integrity of creation and sustain and renew the life of the earth. One of the ways we have worked towards that has been to take part in the EcoChurch initiative run by A Rocha. This provides a framework that support our churches and our leadership in taking practical action on caring for God’s earth. The EcoChurch survey covers five key areas of church life: Worship and teaching; Buildings and energy; Land and nature; Community and global engagement; and Lifestyle.

Our Stewardship Pack helps us think about our lifestyle by suggesting many things that we can do to treasure our environment. These include, for example:

• Share transport, walk, use a bike or public transport.
• Turn the heating thermostat down by 1°C.
• Reduce the time that the heating is on by 15 minutes.
• Install low-energy light bulbs or LED lights.

Can you commit to doing any of these or other of the things listed in the Pack? Doing so will not only help us treasure our environment it will also move us closer towards the possibility of gaining a Gold EcoChurch Award.

Being a good steward means caring for and conserving the world in which we live and the resources within because to do otherwise selfishly uses up those resources for ourselves and alters the natural cycle of life in ways that harm the world and all that lives on it. We will, therefore, be encouraging all of us, as we have done previously, to look again at the actions we can take to show responsibility by caring for this world, rather than acting in ways that dominate and exploit the natural world.

Let us pray: Lord, grant us the wisdom to care for the earth and till it. Help us to act now for the good of future generations and all your creatures. Help us to become instruments of a new creation, founded on the covenant of your love. Amen.

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Cat Stevens - Morning Has Broken.

Tending the world

Here's the sermon I preached at St Andrew’s Wickford this morning:

Animals and plants were first domesticated across a region stretching north from modern-day Israel, Palestine and Lebanon to Syria and eastern Turkey, then east into, northern Iraq and north-western Iran, and south into Mesopotamia; a region known as the Fertile Crescent. This was in the Neolithic Period, also known as the New Stone Age.

It is arguable that this is the period of human history that is described by the creation story told in Genesis 2.4b-9, 15-17. Ernest Lucas notes that Eden is located at the place where the Tigris and Euphrates rise – which is in the upland plateaux of Turkey and that the word ‘Eden’ may come from a Babylonian word meaning ‘plateaux’. He also notes that Genesis 4 tells of a descendent of Adam called Tubal-Cain, who was the first person to use metal to make things. That means that Adam must have used only stone implements. Genesis 2 tells us that Adam was a gardener and that he tamed animals. All of which adds up to a picture of Adam as what we would call a ‘New Stone Age man’.

This is the point in history when human beings begin, by a combination of social organisation (sociality) and individual creativity (development), to have a choice about how we behave ethically. Prior to this point human beings had been hunters, migrants dependent on the movements of their prey and participants in the natural ‘kill or be killed’ processes of a nature that is ‘red in tooth and claw.’ However, as human beings developed agriculturally and socially, the killing of animals and other human beings was no longer essential and ethical choices become possible.

So, the biblical creation stories locate the image of God in the ability of human beings to be consciously social and creative. Albert Wolters comments that: “Adam and Eve, as the first married couple, represent the beginnings of societal life; their task of tending the garden, the primary task of agriculture, represents the beginnings of cultural life." (Creation Regained: Biblical Basics for a Reformational Worldview)

In speaking of Genesis 1, Wolters suggests that: ‘There is a process of development and evolution as the earthly realm assumes, step by step, the contours of the variegated world of our experience. On the sixth day this process is completed with the creation of [human beings], and on the seventh day God rests from his labors. This is not the end of the development of creation, however.’

Creation, once made, is not something that remains a static quality. ‘There is, as it were, a growing up (though not in a biological sense), an unfolding of creation.’ ‘Although God has withdrawn from the work of creation, he has put an image of himself on the earth with a mandate to continue. The earth had been completely unformed and empty; in the six-day process of development God had formed it and filled it – but not completely. People … now carry on the work of development: by being fruitful they must fill it even more; by subduing it they must form it even more. [Hu]mankind, as God’s representatives on earth, carry on where God left off.’

Human development of the created earth is societal and cultural in nature. We are to use our organisational abilities in community and our creativity to cultivate creation (to make it fruitful) and to care for it (to maintain and sustain it), just as God told Adam to work the ground and keep it in order. As God’s image bearers we have a responsibility to care for and work with the good environment God has created.

God’s first words to men and women, were that they would rule over ’the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground’ in a way that reflects his own image. Not just God’s power, but his unselfish love, mercy and tender compassion. We have been given a special task – to look after the rest of what God has made (Genesis 1: 26–28; Gen. 2:15). This is not an optional extra for a few keen environmentalists, but a fundamental part of what it means to be human.

Today we are seeing massive climate change and increased destruction and pollution of creation. We are treating God’s gift badly and it is the poorest in our world who will suffer most from that reality. Tragically, our rule over creation has been characterized by cruelty, greed and short-sightedness, but this was clearly not God’s intention. If we desire to obey God, then we must look for ways in which we can be good and responsible stewards of the natural world by reducing our environmental impact and raising awareness of the environmental challenges we face today as a global community.

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Bruce Cockburn - If A Tree Falls.

Poem: A second Adam lifted up

This poem is based on today's reading from the Hebrew Scripture - Numbers 21.4-9:

Fatal snake bite inflicted in a garden;
serum spreading through the human
body, poison inflaming man
to be a wolf to man - vampiric
predator normalizing evil, unthinkable
terror routinely inflicted by militant
ignorance, the disease of legion.

Brazen serpent on a pole, innocent victim,
scapegoat, a second Adam lifted up. Venom
taken into God initiates immune system response;
antibodies - taken intravenously - bind and
neutralize. The form and flowers of evil
assumed, embraced, transformed
as antivenom, for the purposes of healing.

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Carleen Anderson - Leopards in the Temple.

Creation care

Here is the reflection I offered at St Martin-in-the-Fields during yesterday's Choral Eucharist:

Animals and plants were first domesticated across a region stretching north from modern-day Israel, Palestine and Lebanon to Syria and eastern Turkey, then east into, northern Iraq and north-western Iran, and south into Mesopotamia; a region known as the Fertile Crescent. This was in the Neolithic Period, also known as the New Stone Age.

It is arguable that this is the period of human history that is described by the creation story told in Genesis 2.4b-9, 15-17. Ernest Lucas notes that Eden is located at the place where the Tigris and Euphrates rise – which is in the upland plateaux of Turkey and that the word ‘Eden’ may come from a Babylonian word meaning ‘plateaux’. He also notes that Genesis 4 tells of a descendent of Adam called Tubal-Cain, who was the first person to use metal to make things. That means that Adam must have used only stone implements. Genesis 2 tells us that Adam was a gardener and that he tamed animals. All of which adds up to a picture of Adam as what we would call a ‘New Stone Age man’.

This is the point in history when human beings begin, by a combination of social organisation (sociality) and individual creativity (development), to have a choice about how we behave ethically. Prior to this point human beings had been hunters, migrants dependent on the movements of their prey and participants in the natural ‘kill or be killed’ processes of a nature that is ‘red in tooth and claw.’ However, as human beings developed agriculturally and socially, the killing of animals and other human beings was no longer essential and ethical choices become possible.

So, the biblical creation stories locate the image of God in the ability of human beings to be consciously social and creative. Albert Wolters comments that: “Adam and Eve, as the first married couple, represent the beginnings of societal life; their task of tending the garden, the primary task of agriculture, represents the beginnings of cultural life." (Creation Regained: Biblical Basics for a Reformational Worldview)

In speaking of Genesis 1, Wolters suggests that: ‘There is a process of development and evolution as the earthly realm assumes, step by step, the contours of the variegated world of our experience. On the sixth day this process is completed with the creation of [human beings], and on the seventh day God rests from his labors. This is not the end of the development of creation, however.’

Creation, once made, is not something that remains a static quality. ‘There is, as it were, a growing up (though not in a biological sense), an unfolding of creation.’ ‘Although God has withdrawn from the work of creation, he has put an image of himself on the earth with a mandate to continue. The earth had been completely unformed and empty; in the six-day process of development God had formed it and filled it – but not completely. People … now carry on the work of development: by being fruitful they must fill it even more; by subduing it they must form it even more. [Hu]mankind, as God’s representatives on earth, carry on where God left off.’

Human development of the created earth is societal and cultural in nature. We are to use our organisational abilities in community and our creativity to cultivate creation (to make it fruitful) and to care for it (to maintain and sustain it), just as God told Adam to work the ground and keep it in order. As God’s image bearers we have a responsibility to care for and work with the good environment God has created.

God’s first words to men and women, were that they would rule over ’the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground’ in a way that reflects his own image. Not just God’s power, but his unselfish love, mercy and tender compassion. We have been given a special task – to look after the rest of what God has made (Genesis 1: 26–28; Gen. 2:15). This is not an optional extra for a few keen environmentalists, but a fundamental part of what it means to be human.

Today we are seeing massive climate change and increased destruction and pollution of creation. We are treating God’s gift badly and it is the poorest in our world who will suffer most from that reality. Tragically, our rule over creation has been characterized by cruelty, greed and short-sightedness, but this was clearly not God’s intention. If we desire to obey God, then we must look for ways in which we can be good and responsible stewards of the natural world by reducing our environmental impact and raising awareness of the environmental challenges we face today as a global community.

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Bruce Cockburn - If A Tree Falls.

Start:Stop - Disturb us, O Lord

Bible reading

When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate. Then the eyes of both were opened … They heard the sound of the Lord God walking in the garden at the time of the evening breeze, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. 9 But the Lord God called to the man, and said to him … Have you eaten from the tree of which I commanded you not to eat?” The man said, “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate.” Then the Lord God said to the woman, “What is this that you have done?” The woman said, “The serpent tricked me, and I ate.” (Genesis 3. 6 – 13)

Meditation

I was attracted to the opportunity to show Alexander de Cadenet’s sculptures at St Stephen Walbrook because the Christian scriptures and tradition raise important questions regarding what and how much we consume. Alex’s sculptures draw on the spiritual dimension in life to explore similar questions. The Life-Burger sculptures, in particular, explore the relationship between the spiritual dimension of art and consumerism and, at their root, are an exploration of what gives life meaning. This exhibition therefore provides a space in which profound personal reflection and review can occur.

L.A. art critic Peter Frank has stated that, "We're at a moment in modern history where the excess has gotten staggeringly wretched … For the meta-rich, the world is their fast food joint, and their appetite insatiable." When I interviewed Alex for Artlyst, I asked him why he thought this situation was problematic. He said: “What’s problematic is the desire to consume and accumulate for the sake of it – often to run away from pain or discomfort – beauty and pleasure can at some point become quite warped and grotesque without limits, where even the original value gets lost or diluted within excess. I think it’s become more and more prevalent in the world today.”

His other key work for this show is ‘Creation’ – a large scale shiny bronze apple with three bites taken from it – two adult bites and baby bite in between. This clearly references the second Creation story in the Book of Genesis, where Eve is tempted by the serpent to eat the apple from the Tree of the knowledge of Good and Evil which Adam and Eve had been forbidden to eat. Adam also eats the apple (the second adult bite) but when challenged by God passes the buck to Eve who then puts the blame on the serpent.

The Genesis Creation stories can be read as descriptions of key human tendencies such as our grasping after those things that we have been told we should not have, our willingness to cross boundaries to acquire them and our refusal to accept personal responsibility for our own actions when we are found out. You can see the link between these characteristics and the consumerist desires that are satirized in the ‘Life-Burgers’. The Biblical witness is that these desires characterise every generation. This may be why the baby bite appears in Alex’s ‘Creation’ as indication to these tendencies in future, as well as current, generations.

Yet, Alex has also stated that, “In Genesis, we were told by God not to take a bite from the apple, yet it was by taking a bite that we became ‘self-conscious’ and self-consciousness is what is necessary for making art.” This is also a part of the story as, by eating the apple, Adam and Eve gained knowledge of good and evil. This can be understood in terms of the development of consciousness in human beings which enables us to create, but which also means that our creativity can be used for good or for evil. The creation of luxury goods and of weapons of mass destruction involve considerable creativity on our part, as human beings, but may not have contributed greatly to our own well-being or that of society.

That brings us back, I think, to the possibility that this exhibition may provide a space in which profound personal reflection and review can occur as these sculptures are an exploration of what gives life meaning and purpose. I pray that that may be so and end with an extract from a prayer of Francis Drake, as adapted by Desmond Tutu: Disturb us, O Lord, when with the abundance of things we possess, we have lost our thirst for the water of life when, having fallen in love with time, we have ceased to dream of eternity and in our efforts to build a new earth, we have allowed our vision of Heaven to grow dim. Amen.

Prayers

O God, awaken us to the challenges of this day. Open our eyes to the subtle pervasiveness of consumerism, that we might see our culture, the church, and ourselves in your divine light. Remind us that you are the source of our hope and the giver of all that is good. You alone are worthy of our praise. Bring us to new life, that we might be your people.

Disturb us, O Lord, when with the abundance of things we possess, we have lost our thirst for the water of life.

Jesus, we come before you with the sincere desire to be faithful. Yet we are often misguided and fail to reflect your image in us. We confess we are seduced by the lure of greater wealth and the accumulation of things; help us find true contentment in your presence and your grace. We confess that we are sometimes overwhelmed with the disparity between rich and poor and that we do not know how to respond. Help us to build your kingdom of peace and justice.

Disturb us, O Lord, when with the abundance of things we possess, we have lost our thirst for the water of life.

(https://www.ncchurches.org/lectionary-archive/year-c/materialism-consumerism-proper-13/)

Blessing

Disturb us, O Lord, when with the abundance of things we possess, we have lost our thirst for the water of life when, having fallen in love with time, we have ceased to dream of eternity and in our efforts to build a new earth, we have allowed our vision of Heaven to grow dim. And the blessing of almighty God, Father, Son and Holy Spirit, be upon you and remain with you always. Amen.

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Greater Richmond Children's Choir - Prayer of Desmond Tutu.

Start:Stop - Achieving self-understanding

Bible reading

God took the Man and set him down in the Garden of Eden to work the ground and keep it in order … Then the Lord God said, “It is not good that the man should be alone; I will make him a helper as his partner.” So out of the ground the Lord God formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man there was not found a helper as his partner. So the Lord God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Then the man said, “This at last is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of Man this one was taken.” (Genesis 2: 15 - 23)

Meditation

Previously we have thought about this passage in terms of work as being about naming the good and the possible and then work as being done in collaboration with God, each other and with the creation. In this final reflection on this passage we look at work as being about our own self-understanding or comprehension.

The philosopher Paul Ricoeur is helpful here as he suggests that “in determining to do something, I likewise determine myself: “In the same way that a project opens up possibilities in the world, it opens up new possibilities in myself and reveals me to myself as a possibility of acting. My power-to-be manifests itself in my power-to-do …” The “possible” is therefore an essential component in self-understanding. I achieve self-understanding when I grasp what possibilities are open to me." (Kevin J. Vanhoozer, Biblical Narrative in the Philosophy of Paul Ricoeur)

Work is intended to develop our understanding of ourselves because, as we name what is good and what is possible, we also develop our understanding of ourselves. A part of the task undertaken together by Adam and God was to identify a suitable helper for Adam. As Adam named the good and imagined possibilities for each creature that God brought to him, he was also coming to an understanding of his needs as a human being and rejecting each creature in turn as a suitable helper for him. Therefore, when God created Eve, Adam had the necessary self-understanding to recognise Eve immediately as the partner for which he had been seeking. Work is intended to be a place in which we grow in our understanding and comprehension of ourselves.

Alan Briskin tells the story of Andy in his book ‘The Stirring of Soul in the Workplace’. When a reengineering was announced in his organization, Andy welcomed the opportunity for himself and his organization, which he saw as too insular and too reluctant to change. He was one of the few administrators among his peers who had not been terminated during the reorganization but his CEO then mentioned that Andy Andy didn’t seem to be managing the transition very well. He seemed moody and not handling change in a particularly positive manner. For Andy, this meeting led to a period of deep reflection. He saw a different picture of himself emerging where even his supposed strength at coolly analyzing situations was at times also an urgent attempt to distance emotions. He described this new awareness of himself as revitalizing, as if he were a diver discovering new treasures beneath the surface of his previous awareness. What he found so revitalizing was not the discoveries themselves, but the depth of self that he had not known was waiting there for him. Andy began to express a new kind of confidence, though tentatively. A curtain had been pulled back, revealing his past and hinting at a new possibility for his future; options existed where before there had been linear direction. The CEO’s hurtful feedback triggered a personal journey that might not have happened if all had gone well.

Prayer

God of all knowledge and all care, enable us to view our work as a place in which we grow in our understanding and comprehension of ourselves. As our work tasks and projects open up new possibilities in the world, so they also open up new possibilities in ourselves. We achieve self-understanding when we grasp what possibilities are open to us.

May our work tasks prompt reflection and lead us into deeper understanding of ourselves.

Take us on personal journeys in which we discover new treasures beneath the surface of our previous awareness. Revealing our past, hint at new possibilities for our futures and thereby enable to express a new kind of confidence in the present.

May our work tasks prompt reflection and lead us into deeper understanding of ourselves.

We think of all who face hurtful feedback or difficult transitions at this time praying that these experiences can be turned to the good by using them as triggers for personal journeys that might not have happened if all had gone well.

May our work tasks prompt reflection and lead us into deeper understanding of ourselves.

Blessing

Expressing a new kind of confidence, discovering new treasures beneath the surface of our previous awareness, turning hurtful experiences to the good, achieving self-understanding. May those blessing of God almighty, Father, Son and Holy Spirit, rest upon us and remain with us always. Amen.

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Hildegard von Bingen - Ave Generosa.

Start:Stop - In conversation with God

Bible reading

God took the Man and set him down in the Garden of Eden to work the ground and keep it in order … Then the Lord God said, “It is not good that the man should be alone; I will make him a helper as his partner.” So out of the ground the Lord God formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man there was not found a helper as his partner. So the Lord God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Then the man said, “This at last is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of Man this one was taken.” (Genesis 2: 15 - 23)

Meditation

Last week we thought about this passage in terms of work being to do with naming the good and the possible. This week we think about it in relation to work being done in collaboration with God, each other and with the creation. In the passage we read of Adam and God engaged in conversation with each other, of the search for a partner to work with Adam and of that search happening through an engagement with other creatures.

This passage suggests that work is intended to be carried out in conversation with God, each other and the creation itself Paul Ballard has said that “human beings can enter into a creative partnership with [God] in terms of [our] own powers over creation” and that the “power to work is a God-given power that finds its place in relation to the service of God and man’s place in creation”.

As a partial example of this, in relation to working with others, Christian Schumacher has written in his book God in Work about team working and the way in which, in teams, “each person should be willing to give up the ‘raw material’ of his or her own ideas in order that they can be subsumed or absorbed into the pool of other ideas being contributed by other team members, so that a new and better ‘product’ of the team’s combined endeavours can be created”. He suggests that this experience “of unity in a warm, effective and strongly bound cohesive team operating within divinely compatible structures” has moved people “to deepen their own inner lives” and has drawn them closer to God.

However, much of the work we have done as human beings has been with our back turned to God - we have been ‘out of conversation’ with him - and, therefore, instead of caring for creation we have exploited it for our own selfish ends. We need to get back into conversation with God in order to have productive conversations with each other and with the created order.

The beginning of John’s Gospel can be read as saying that conversation, dialogue and partnership with God is actually what life is all about: “It all arose out of a conversation, conversation within God, in fact the conversation was God. So God started the discussion, and everything came out of this, and nothing happened without consultation.

This was the life, life that was the light of men, shining in the darkness, a darkness which neither understood nor quenched its creativity …

The subject of the conversation, the original light, came into the world, the world that had arisen out of his willingness to converse. He fleshed out the words but the world did not understand. He came to those who knew the language, but they did not respond. Those who did became a new creation (his children). They read the signs and responded.

These children were born out of sharing in the creative activity of God. They heard the conversation still going on, here, now, and took part, discovering a new way of being people.

To be invited to share in a conversation about the nature of life was for them, a glorious opportunity not to be missed.” (John 1: 1-14 revisited)

Prayer

Holy Trinity, you invite us to share in a conversation about the nature of life. This is a glorious opportunity not to be missed. Enable us to fully grasp that opportunity and, through it, discover a new way of being people.

May we enter into creative partnership with you and find our place in your service and within creation.

Holy Trinity, forgive us because much of the work we have done, as human beings, has been with our back turned to you and, as a result, we have been out of conversation with you. Your Son fleshed out the words but the world did not understand. He came to those who knew the language, but they did not respond. As a result, instead of caring for creation we have exploited it for our own selfish ends.

May we enter into creative partnership with you and find our place in your service and within creation.

Holy Trinity, teach us to use our powers as human beings creatively in partnership with you for the service of others and in ways which serve creation. Enable us to create teams which experience unity through warmth of relationships, effective operations and strong bonds within divinely compatible structures. May the members of such teams or partnerships be moved to deepen their own inner lives and draw closer to you.

May we enter into creative partnership with you and find our place in your service and within creation.

Blessing

Sharing in conversation with God, entering into creative partnership with God, finding our place in God’s service, deepening our own inner lives and drawing closer to God. May those blessing of God almighty, Father, Son and Holy Spirit, rest upon us and remain with us always. Amen.

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Washington National Cathedral - Take My Life And Let It Be.

Start:Stop - Cultivating creation and developing new possibilities

Bible reading

God took the Man and set him down in the Garden of Eden to work the ground and keep it in order … Then the Lord God said, “It is not good that the man should be alone; I will make him a helper as his partner.” So out of the ground the Lord God formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man there was not found a helper as his partner. So the Lord God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Then the man said, “This at last is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of Man this one was taken.” (Genesis 2: 15 - 23)

Meditation

This part of the Creation stories in Genesis suggests that work is intended to be about creativity and care - naming the essence and possibilities of a good creation. Our task is to cultivate creation (to make it fruitful) and to care for it (to maintain and sustain it), just as God told Adam to work the ground and keep it in order. Cultivating creation is a creative activity based on understanding the essence of each thing that we cultivate. This understanding comes from the task God gave to Adam of naming the creatures brought to him. Names in ancient culture were descriptive of the essence or meaning of objects or people. So, in this story Adam’s task was to identify the essence of each creature that God brings to him.

Because the creation is good, Adam is being asked to name all that is good, integrated and coinherent within it. James Thwaites has suggested that this is what creation is crying out for (Romans 8: 19-22): “It must be crying out for its goodness to be fully realised and fully released. The creation cannot be good apart from the sons and daughters because we alone were given the right to name it; we are the image bearers who were made to speak moral value and divine intent into it. We were created to draw forth the attributes, nature and power of God in all things”.

As we look for the essence - the attributes, nature and power of God in all things - we also see possibilities inherent in creation. Everything in creation is both what it is in its own right and what it could become. God has given us the task of naming both what things are - their actuality - and what they could become - their possibilities.

So, in our work, we are to look both for the good in the work itself and in those with whom we work and we are to name the good when see it. We are also called to look for new possibilities in our work - both in the work itself and in those with whom we work - and to name these possibilities as we see them.

Prayer

Creator God, you have given us the task of naming what things actually are, by looking for the essence of things and seeing the attributes, nature and power of God in all things. Enable us to do this in our work and for those with whom we work by naming the good when see it and by speaking moral value and divine intent into our workplaces and relationships. Through our speech, may we draw forth the attributes, nature and power of God in others.

Guide us to see the good in our colleagues and workplaces. May we name and develop new possibilities in our work and colleagues.

Creator God, you have given us the task of naming what things could become - their possibilities. Enable us to look for new possibilities in our work - both in the work itself and in those with whom we work - and to name these possibilities as we see them.

Guide us to see the good in our colleagues and workplaces. May we name and develop new possibilities in our work and colleagues.

Creator God, you have said that our work is intended to be about creativity and care - naming the essence and possibilities of a good creation. May we cultivate creation by making it fruitful and care for it by maintaining and sustaining it. Enable us to cultivate creation as a creative activity based on understanding the essence of each thing that we cultivate.

Guide us to see the good in our colleagues and workplaces. May we name and develop new possibilities in our work and colleagues.

Blessing

Cultivating creation, seeing the good in our colleagues and workplaces, developing new possibilities, speaking moral value and divine intent into people and places, drawing forth the attributes, nature and power of God. May those blessing of God almighty, Father, Son and Holy Spirit, rest upon us and remain with us always. Amen.

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The Welcome Wagon - But For You Who Fear My Name.

Julian Meditation 2

Here is the second collage of words from Julian of Norwich which I have compiled as part of reflecting on the her writings, particularly as used in the DVD featuring Alan Oldfield's paintings. They are intended to put Julian's words in new combinations while retaining her overall meaning:

There were times when I wanted to look away from the Cross, but I dared not.

The huge, hard, hurtful nails pulled the wounds wide open

The body sagged with the weight of its long hanging

Fair skin was driven deep into the tender flesh

Harsh striking all over the sweet body

The nails wrenched it as the weight of the body pulled against it

Shaken in sorrow and anguish and tribulation

As a cloth is shaken in the wind

The weeping and wailing of the soul

Bearing the loss of every kind of comfort except the deep, quiet keeping of God

I knew that while I gazed on the Cross I was safe and sound.

The holy joining made in heaven. God's son fell with Adam

Adam's old shirt - narrow, threadbare and short - our mortal flesh that God's son took upon him

So joined in love that the greatness of our love caused the greatness of his grief

The shame, the despising, the utter stripping he accepted

All the bodily and spiritual pains and passions of his creatures

Our Lord Jesus made nothing for us and we made nothing with him

In our joining together in love lies the life of all who shall be saved

In falling and rising again we are held close in one love

For our falling does not stop him loving us

I dared not look away. I was not willingly going to imperil my soul.

Flee to our Lord and we shall be comforted. Touch him and we shall be made clean.

Cling to him and we shall be safe and sound from every kind of danger.

For our courteous Lord wills that we should be at home with him

as heart may think or soul may desire .

Our soul rests in God its true peace, our soul stands in God its true strength,

and is deep-rooted in God for endless love.

He did not say 'You shall not be tempest-tossed, you shall not be work-weary,

you shall not be discomforted'.

But he did say, 'You shall not be overcome.'

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Indelible Grace - All Must Be Well.

Julian meditation 1

As part of reflecting on the writings of Julian of Norwich, particularly as used in the DVD featuring Alan Oldfield's paintings, I have been creating two collages of Julian's words which are intended to put them in new combinations while retaining her overall meaning:

He is the holy joining made in heaven;

joined together with us in love.

He is wearing Adam's old shirt;

narrow, threadbare and short.

He is fallen with Adam; accepting the shame,

the despising, the utter stripping,

accepting all the bodily and spiritual pains

and passions of us, his creatures.

He is shaken in sorrow, anguish and tribulation

as a cloth is shaken in the wind.

He is made nothing for us; the sadness

and thinness of our likeness.

He is the image so disfigured and so far from fair.

He is the token and likeness of our foul, dark deeds.

He is embracing death at his own will.

He is matter for mourning.

He is bearing the loss of every kind of comfort

except the deep, quiet keeping of God.

He is the falling and rising again

that holds us in one love.

He is our clothing, he wraps and holds us.

He enfolds us in love, will never let us go.

He is everything that is good and comforting us.

He is looking on us with love

to make us his partners in good deeds.

He is the high, endless knowledge of God

which we could never have had without him.

He is our beautiful, bright, blessed Lord.

He is so great, so holy, so mighty and so good.

He is the glory of heaven, flower of earth

and fruit of the virgin's womb.

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John Tavener - Ikon Of Light.

Saved from death (snake bite)

This week at our Lent course we debated, without fully understanding, Nicholas Sagovsky's statement that:

"There is, perhaps, in Jesus's comparison of himself with the ‘brazen serpent' the suggestion of his identification with poisonous evil - precisely for the purpose of healing. Like the brazen serpent, he assumes the form of evil, as a way of embracing the evil itself and bringing healing."

Here is my reflection on the meaning of his words:

Fatal snake bite inflicted in a garden;
serum spreading through the human
body, poison inflaming man
to be a wolf to man - vampiric
predator normalizing evil, unthinkable
terror routinely inflicted by militant
ignorance, the disease of legion.

Brazen serpent on a pole, innocent victim,
scapegoat, a second Adam lifted up. Venom
taken into God initiates immune system response;
antibodies - taken intravenously - bind and
neutralize. The form and flowers of evil
assumed, embraced, transformed
as antivenom, for the purposes of healing.

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Ricky Ross - This Is The Life.