Jesus calls us to be torchbearers

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

Every four years, numerous cities of the world bid to hold the Olympic Games. In their application to the Olympic Committee, the candidate cities must show, amongst other things, that they have the finances, the infrastructure and the right political and economic climate to sustain the games.

As we found out in London in 2012, immense planning and organizing goes into hosting the Olympics. One of the immediate tasks that the successful city undertakes is setting up a committee to plan the games. For London 2012, that committee was called LOCOG, the London Organising Committee of the Olympic and Paralympic Games. Among the functions of LOCOG was choosing individuals to carry the Olympic Torch.

Olympic torchbearers carry the torch from city to city, one handing it to the other almost like passing the baton in a relay race. The torch is used to light the Olympic Flame. Individuals chosen to carry the torch are people of accomplishment. They are individuals that the host country is proud to show off. Torchbearers are people that others would want to emulate, they are role models. It is a great honour to be chosen to carry the Olympic Torch.

In 2012, the Olympic torch set out from Land's End en route to the Olympic Stadium. 8,000 people, aged 12 to 100, carried it, with the relay visiting over 1,000 towns, cities and villages. Torchbearers took in Stonehenge and the Giant's Causeway, and the flame crossed Loch Ness and climbed Mount Snowden.

Christians are also called to be torchbearers. A torchbearer is a person who leads or inspires. We are to carry the torch which, according to the Oxford Dictionary, is something that is lit for illumination. Jesus is the light of the world and we are to carry Him wherever we go. As His children, we are to shine so that those who do not know Him may come to know Him. The Bible says "The message that we have heard from his Son and announce is this: God is light, and there is no darkness at all in him" (1 John 1:5).

Just before his Ascension, Jesus met with the eleven disciples and said to them "Go throughout the whole world and preach the gospel to all people” (Mark 16: 15). This great commission, was not only for the disciples but for all of us. It is for everyone who would confess Jesus as Lord and Saviour. We have a mandate to go and preach the Gospel, the Good News of Jesus Christ in every nation of the world. We should be proud carriers of the torch and like Paul we should be quick to declare "I have complete confidence in the gospel; it is God's power to save all who believe, first the Jews and also the Gentiles” (Romans 1:16).

But this can only happen as we all play our own part in the Body of Christ. At the Ascension, Jesus is passing the torch to us and calling us to be torchbearers. So, it can only happen as we act as Jesus’ hands and feet, his eyes, ears and mouth, his body wherever we are. This is the challenge of the Ascension for us, but this challenge is combined with the promise that Jesus will send his Spirit to us to empower and equip us to be his people by doing what he would have done wherever we are. This is why he says to his disciples, “when the Holy Spirit comes upon you, you will be filled with power, and you will be witnesses for me in Jerusalem, in all of Judea and Samaria, and to the ends of the earth” (Acts 1.6-14).

For this reason, the Ascension and Pentecost are intimately linked. The Ascension provides the challenge – “Go, then, to all peoples everywhere and make them my disciples” (Matthew 28. 19) – and Pentecost provides the means - “when the Holy Spirit comes upon you, you will be filled with power, and you will be witnesses for me in Jerusalem, in all of Judea and Samaria, and to the ends of the earth.”

Like the Olympic torchbearers, we are called to pass the torch. It is incumbent upon us as Christians to pass the torch from generation to generation. It is the duty of parents, Christian teachers, pastors, missionaries and all who call themselves Christians to ensure that the torch is passed on. When we hear stories of how people came to know and serve the Lord, for many it was the godly influence of their parents, Sunday school teachers, pastors or friends that drew them to the Lord. "In the same way your light must shine before people, so that they will see the good things you do and praise your Father in heaven” (Matthew 5: 16)

Run with the fire

Tongues of fire -
eternal flame -
spark, flicker and flare
on the torch relayed
from runner to runner
in a race of hope
run across ages,
peoples, races, nations,
down through
the generations.
My parents
passed their
own light on
just as their parents
before them
had also done.

Light proceeds
from the fire,
as the Son
from the Father.
Heat proceeds
from fire and light
as Loving Spirit
from Father
and Son.
Love and light
as fire and heat
passed on
and on
from one
to one.

Run with the fire
from burning bush
to flaming pillar
from burning coal
to purifying
pentecostal fire.
Running messenger
run with feet aflame
with burning desire
the fire from above
become the fire
in your belly.

Let sparks fly
as visions
of the young
and dreams
of the aged
as the prophecies
of daughters
and sons.
Run with the fire
that sparks
of Spirit fly
from all to all
setting one and all
aflame with faith
and hope
and love.

Just as the Olympic flame is lit and everyone can see it, so should it be with us. The Bible says, "You are like light for the whole world. A city built on a hill cannot be hid" (Matthew 5: 14). People ought to look at our life and desire what we have. Christians ought to set the pace for others to follow. May we all take up the torch and carry it proudly and faithfully. Amen.

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The Alarm  - The Road.

To the ends of the earth

Here's the reflection I shared during Reflective Evening Prayer at St Mary's Runwell this evening:

In Jesus, God became a human being. That is what we celebrate at Christmas and it is also what is emphasised by Jesus in his post-resurrection appearances (Luke 24. 36 - 53). God becomes Emmanuel, one with us, one of us.

As we read in Colossians 1.19, Jesus had in himself, as a human being, the full nature of God. In other words, he showed God to us as fully as God can be seen in human form. This is because the creator must limit himself when he becomes part of his creation and so in Philippians 2. 7 we also read that Jesus gave up all he had when he took the nature of a servant by becoming a human being and appearing in human likeness.

For God to become a human being involved limitation. A helpful analogy is that of an artist and his/her self-portrait. The self-portrait is the artist (in that it looks just like the artist, being an accurate representation of him or her) but it is much more limited than the artist (being paint on canvas rather than living flesh and bones). For the eternal, creator God to become a mortal part of his creation involved a similar level of limitation. Among the limitations as a human being that Jesus willingly accepted was being born in a particular time and place (1st century Palestine) and living, ministering and dying only in that same time and place.

Jesus’ Ascension was necessary then in order to overcome those limitations. Not so much by regaining his full divinity as by giving each of his followers his Spirit so that we can then be his hands and feet, his eyes, ears and mouth, his body in the world and throughout history. It is not possible for one person by himself to go to all peoples everywhere but it is possible for Christ’s disciples, his followers, to take his message and his Spirit from Jerusalem to all of Judea and Samaria and then to the ends of the earth.

The Gospel of Christ is able to go out into the whole world because we, the followers of Christ, are scattered throughout the world and can be his hands and feet, his eyes, ears and mouth, his body wherever we are. Suddenly, there are no limits on where the Body of Christ – his followers – can be. This is why, at his Ascension, he says to his disciples, “you will be witnesses for me in Jerusalem, in all of Judea and Samaria, and to the ends of the earth “(Acts 1. 8).

But this can only happen as we all play our own part in the Body of Christ. It can only happen as we act as the hands and feet, his eyes, ears and mouth, his body wherever we are. This is the challenge of the Ascension for us, but this challenge is combined with the promise that he will send his Spirit to us to empower and equip us to be his people, his Body, by doing what he would have done wherever we are. This is why he also says to his disciples, “when the Holy Spirit comes upon you, you will be filled with power, and you will be witnesses for me in Jerusalem, in all of Judea and Samaria, and to the ends of the earth” (Acts 1.8).

For this reason, the Ascension and Pentecost are intimately linked. The Ascension provides the challenge – “Go, then, to all peoples everywhere and make them my disciples” (Matthew 28.19) – and Pentecost provides the means - “when the Holy Spirit comes upon you, you will be filled with power, and you will be witnesses for me in Jerusalem, in all of Judea and Samaria, and to the ends of the earth.”

One day we are ordinary people, the next, through the Spirit, we are Christ’s evangelists, and pastors, and healers, and mercy-bringers, and the Body of Christ, redeemed by his blood, one in ministry to the entire world. Through our lives God brings living water to a thirsty world in the offerings of service and mercy that we share with others on a daily basis. This is the extraordinary way that God builds his Kingdom throughout the world - through ordinary people like you and me.

Let us pray for the coming of God’s kingdom on earth, as in heaven, throughout the world from Jerusalem through Judea and Samaria to the ends of the earth. Amen.

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Mavis Staples - In Christ There Is No East Or West.

The mystery of faith

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

Very shortly in the Eucharistic Prayer we will say: ‘Great is the mystery of faith: Christ has died, Christ is risen, Christ will come again.’ This Eucharistic Acclamation focuses on Christ’s crucifixion, resurrection, and second coming as the essential elements in the mystery of our faith.

St Paul’s first letter to Timothy has a slightly different and expanded list of what constitutes the mystery of our faith (1 Timothy 3.14-end), so let’s look briefly at the items in Paul’s list.

He was revealed in flesh – this is the mystery of the incarnation; that Jesus becomes one of us, moving into our neighbourhood and experiencing all that we experience, meaning that God understands all that we go through and takes it into himself in order that we are united with him - being with us, so we can be with him.

Vindicated in spirit – the mystery of vindication is at least twofold. Jesus was vindicated when those things he had prophesied, such as the destruction of the Temple in Jerusalem – came true. He was vindicated as a true prophet as a result. He was also vindicated when the Holy Spirit came upon his disciples at Pentecost. Again, this was a promise he had made that was later fulfilled after his Ascension. But also, and more deeply, his Spirit was seen in his disciples and his Spirit taught his disciples all about Jesus. So, his disciples receive his Spirit and learn how to live like him by his Spirit.

Seen by angels – Jesus’ birth was hymned and proclaimed by angels as they sang peace on earth, goodwill to all. Angels were involved at every stage of his birth from the angel at the Annunciation, through the angels that appeared to Joseph, as well as the angels that proclaimed his birth. Later, he was ministered to by angels as he prepared for his ministry in the wilderness.

Proclaimed among Gentiles – although his ministry prior to the events of Passiontide was primarily to the lost sheep of Israel, Jesus did meet and impact the lives of many gentiles. From Peter’s vision that took him to the house of Cornelius, where Cornelius’ whole household became converts, on through Paul’s missionary journeys, the Gospel was increasingly proclaimed among Gentiles. This caused considerable debate in the Early Church, primarily in regard to what aspects of the Mosaic Law should apply to Gentile converts. The answer, as was increasingly understood, was none, beyond the greatest commandment – to love God with all you are and love your neighbour as yourself.

Believed in throughout the world – Christianity began as a Second Temple Judaic movement in the 1st century in the Roman province of Judea, from where it spread throughout and beyond the Roman Empire. Christian missionary activity spread "the Christian Way" and slowly created early centres of Christianity with Gentile adherents in the predominantly Greek-speaking eastern half of the Roman Empire, and then throughout the Hellenistic world and beyond the Roman Empire in Assyria, Mesopotamia, Armenia, Georgia and Persia. Christianity is now the largest religion globally, with over 2.3 billion followers and a significant presence in nearly every country.

Taken up in glory – Jesus ascended to be with God the Father for ever but, by doing so, took his experience of humanity into the Godhead, indeed took humanity itself into the Godhead, meaning that he intercedes at God’s right hand on our behalf continually and that, as the first-fruits of the resurrection from the dead, he is the pioneer of our faith who has gone before us into the presence of God to open the way to God that we can subsequently also follow. He descended to be with us and he ascended that we might be with him.

The mystery of faith is the mystery of God with us, one with us that we might one with him. We state the mystery of faith in the acclamation we make in the Eucharist. Mysteries are not to be explained, instead they are to be experienced. That is what happens when we take bread and wine and thereby take Jesus into our lives. This how we become one with him. This is how the incarnation brings Jesus to us and the resurrection, ascension and Eucharist bring us to Jesus. Amen.

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Bruce Cockburn - Mystery.

Responsibilities and resources, challenge and means

Here's the sermon that I shared at St Catherine's Wickford tonight in our Ascension Day Eucharist:

The expression “step up to the plate” refers to “voluntarily assuming responsibility for something.” However, when someone seems to have a particular role or responsibility covered, it is then difficult for others to see the part that they could play or to think there is a need to play their part. That is, in part, what Jesus is addressing with his disciples when he speaks to them in his farewell discourse before he goes to the cross.

In that farewell discourse and also in many of his parables, Jesus was preparing his disciples for the point when he would leave them. That point was reached with his Ascension. Among the parables Jesus told to prepare his disciples was the Parable of the Talents, where the Master in the story is absent for much of the time. By telling stories where the central character was absent or had left the action, Jesus was saying that he would be leaving and that, when he did so, he was going to entrust his disciples with the responsibility of continuing his mission and ministry.

That was, and is, an awesome responsibility and we can readily understand why, for example, the third worker in the Parable of the Talents was depicted as being paralysed by fear at the prospect of the Master’s absence. However, it also shows the value that Jesus saw in his disciples and sees in us. It is amazing, but true, that God believes in us enough to entrust us with working towards the coming of his kingdom, on earth as in heaven.

The question, then, was whether Jesus’ first disciples (and by implication, all who follow, including ourselves) will step up to the plate and assume responsibility. When the one that was thought of as being in charge and responsible was no longer with the disciples physically, they were made aware of their own responsibilities. Jesus is recorded in our Gospel reading as saying that there were things he did not say to his disciples at the beginning because he was with them at that stage. It was only at the point that Jesus was to leave that it became essential that they heard those things. It was only at that point that they could hear those things.

What Jesus was saying was a version of the popular statement that no one is indispensable, even him. “The graveyards are full of indispensable men,” is another similar saying, popularly attributed to Charles de Gaulle. The reality for Jesus, as the incarnate Son of God, was that he could not personally share his message and love across the known world or throughout history without disciples committed to following him and sharing him with others.

Therefore, at the Ascension, Jesus was like an Olympic torchbearer passing his light on to his disciples and calling them to bear his light. This could only happen when those following him acted as his hands and feet, his eyes, ears and mouth, his body wherever they were. That is essentially the challenge of the Ascension for us, but this challenge is combined with the promise that Jesus will send his Spirit to us to empower and equip us to be his people.

For this reason, the Ascension and Pentecost are intimately linked. The Ascension provides the challenge – “Go, then, to all peoples everywhere and make them my disciples” (Matthew 28. 19) – and Pentecost provides the means - “when the Holy Spirit comes upon you, you will be filled with power, and you will be witnesses for me in Jerusalem, in all of Judea and Samaria, and to the ends of the earth.” In this way we have been given the resources needed to fulfil our responsibility. Similarly, in the Parable of the Talents, the Master gave out resources (the ‘talents’) alongside responsibilities. In the same way, after the Ascension, the Holy Spirit came to empower Jesus’ disciples.

Do we recognise that each of us has much that we can give; that we are all people with talents and possessions however lacking in confidence and means we may sometimes be? We all have something we can offer, so how can we, through our lives and work, benefit and develop the world for which God has given humanity responsibility? What resources - in terms of abilities, job, income and possessions - has God given to us in order to fulfil our responsibility to bear his light in this dark world? Through his Ascension, Jesus challenges us as to whether we will be faithful or unfaithful servants? How will we respond?

If we accept the responsibility we have been given, we can then pray for quiet courage to match this hour. We did not choose to be born or to live in such an age; but we can ask that its problems challenge us, its discoveries exhilarate us, its injustices anger us, its possibilities inspire us and its vigour renew us for the sake of Christ’s kingdom come, on earth as in his heaven.

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All Hail The Power Of Jesus' Name.

The most dynamic gift to the church

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

Mike Leigh is the well-known director of films such Secrets and Lies, Mr Turner, Topsy Turvey and Life Is Sweet. Improvisation is a significant part of his directorial methods. He begins a film with an initiating idea, which conjures up a number of possible actors he can cast. With improvisation, casting is obviously critical. Since he doesn’t work with formal scripts, the auditions take the form of an exercise where the actor delivers a caricature of a person they know. This demonstrates their ability to observe real people and convert this knowledge to a performance. Once the cast is established, a list of potential characters is devised, out of which a base character who lies at the core of the drama is established. After this, the actor researches the character and does solo improvisations with the director. This process of solo improvisation and research goes on for weeks and even months before the actor is introduced to another actor who has been cast, and they begin duo impros, discovering who each other is and exploring the dramatic potential of the situation. He shoots two thirds of his film without revealing the ending. Then the crew pauses for a week or so while he does improvs of the final scenes. After that, the end scenes are shot. (http://www.markpoole.com.au/articles/improvisation-the-mike-leigh-method.html)

Improvisation is also what Jesus is talking about in this farewell discourse to his disciples (John 16.5-15). He is going to leave them (as happened at the Ascension) and then he will send the Spirit of truth, the Holy Spirit, the comforter and advocate, to them (as happened on the Day of Pentecost). The Spirit will speak to the disciples whatever he hears from Jesus; both the many things he wanted to say to them but which they could not bear at that time and also the things that are to come. Earlier in his discourse, he also said that the Spirit will teach them everything and remind them of all that Jesus had said to them. 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 which would inevitably mean that they would do and say different things from him but still 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, the Vicar of St Martin-in-the-Fields 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 eschaton. 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.” 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. 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. In this way we can do greater things than Jesus because we will do different things from him, but in his name and Spirit.

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Martin Joseph - This Light Of Ours.

Where is Jesus now?

Here's the sermon I shared at St Catherine’s Wickford for Ascension Day:

Where is Jesus now?
Not here!
Jesus has left the building,
left the earth.
The last we saw of him
was the soles of his feet
as he ascended to heaven.

Where is Jesus now?
No longer God with us,
now God in heaven.
Distant,
removed,
out of our league.

What is he like?
We do not know –
we cannot see him!
What does he say?
We do not know –
we cannot hear him.
What is he to us?
We do not know –
he is not with us.

Where is Jesus now?
Here in body.
Here in what body?
The body of his people.
In the diverse,
differing,
fallible,
forgiven folk
who follow him
forming
his body on earth,
becoming his hands and feet,
his eyes, ears, mouth
on earth.

Where is Jesus now?
Here in Spirit.
Here in what Spirit?
The Spirit of love,
joy, peace
and hope.
The Spirit that
animates his body
into acts of service
and words of love.

Who are we
to be where
Jesus is now?
Only the struggling,
the failing,
the falling.
Only those calling out
for the Spirit’s
empowering.

Where are we
who are where
Jesus is now?
Only a fragment –
the minutest part -
of the glorious whole
that is his body
on earth.

How do we feel
to be where
Jesus is now?
Affirmed and humbled,
gifted and graced,
on top of the world
and
put in our place.

What does it mean
to be where
Jesus is now?
Like children
becoming adult
to grow up into him,
together
becoming him.
Each playing
our part
in the whole
that is Jesus,
Emmanuel,
God with us.

Jesus has returned to God in order to give us his Spirit and the Spirit’s gifts. He does this because he loves us. To him each of us, despite our failings, is a special child of his with unique abilities given to us by God and a unique part that only we can play in the body of Christ, the Church. As we each play our part working together with each other we show each other and the world what Jesus is like and come to know him better as a result.

For this to happen, we need to know Jesus and receive his Spirit, know ourselves and our giftings, and know each other and the part that each one of us plays in the body of Christ, the Church. Which of these needs to happen in your life at this moment in time?

If you are wanting to know Jesus for yourself and to receive his Spirit, then simply ask him now. Here and now, in the silence of your own heart and mind, tell him that that is what you want.

Maybe you are thinking that you are good for nothing, without gifts and abilities. Jesus knows you better than that. He created with a unique combination of gifts that only you can use in his service. Ask him now to share that knowledge with you and then begin to act on it.

Maybe your need is to know those around you better - to understand their gifts and to know the part that they play in the body of Christ so that you can be more effective in supporting and working with them. Why not speak to someone you don’t normally talk to after this service and find out all you can about them?

As we finish, can you hold your hands out, palms upwards and look at your hands and the hands of your neighbour. The hands you are looking at now are Jesus’ hands because he works through his people. As you look, think for a moment of all the ways in which these hands can work and care for others in this Church and outside the Church building in our community and pray silently for that to happen … 

Jesus says:

“I am going to send you what my Father has promised.”

“You will receive power when the Holy Spirit comes on you; and you will be my witnesses to the ends of the earth.”

“You have been clothed with power from on high.”

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Christ Triumphant, Ever Reigning.

I have not left you as orphans

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

In his poem Flood: Years of Solitude, Dionisio D. Martínez raises a glass:

“To the one who sets a second place at the table anyway.
To the one at the back of the empty bus.
To the ones who name each piece of stained glass projected on a white wall.
To anyone convinced that a monologue is a conversation with the past.
To the one who loses with the deck he marked.
To those who are destined to inherit the meek.
To us.”

Bob Dylan famously asked “How does it feel to be on your own?” and Martínez captures the experience perfectly in the opening lines of his poem by conjuring up for us “the one who sets a second place at the table anyway” and “the one at the back of the empty bus.”

Jesus spoke to his disciples about the fact that he would shortly leave them. Firstly, he was about to be killed and they would be left bereft as a result. Secondly, after his resurrection, he would ascend and return to God his Father. He would be gone, yet he would not leave them, and would not leave them orphaned. His discourse at the Last Supper is intended to show how those two seemingly contradictory things can both be true and how, as a result, they would not find themselves in the situation described by Martínez.

Jesus promised that, following his ascension, he would send his Spirit to be with his disciples and be in them (John 14:15-21). That is what happened on the Day of Pentecost. The Holy Spirit is sent to act as a helper for them. The Greek word used is paracletos. There is more than one way of translating this – ‘comforter’ or ‘helper’ (providing whatever is needed to fulfil God’s plan), ‘advocate’ (one who will speak up for us), or ‘intercessor’ (one who will pray and mediate between us and God).

The Holy Spirit can be all of these things for us. Jesus has sent the Spirit to us and so we can ask for his comfort and help in our need, for his advocacy with God when we need to repent, and for the Spirit to give us the words to pray to God when we don’t know what to say. Jesus knew that life would be tough for the disciples after he returned to the Father, so he provided for them at their point of need and does the same for us too.

The Spirit is Jesus with us and in us forever, as well as the one who continues to reveal Jesus to us. As the disciples found after Pentecost, when we have the Spirit of Jesus in us and reminding us of all that Jesus did and said, we are increasingly able to live as Jesus did.

This is where Jesus’ words about his commandments come into play. Jesus said, ‘If you love me, you will keep my commandments’ and ‘They who have my commandments and keep them are those who love me’. What are his commandments? When Jesus was asked to give his summary of the law, he said: ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbour as yourself.’ On these two commandments hang all the Law and the Prophets.” Then, at the last supper, he said: ‘I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another.’

Therefore, his commandments are simply that we love; love God, love one another and love ourselves. And these commandments are taken up and repeated throughout the New Testament. In the first letter of John we read: “The command that Christ has given us is this: whoever loves God must love his brother also.” (1 John 4: 21) Similarly, St Paul talks about obeying the law of Christ. How does he describe the law of Christ? “… the whole Law he says is summed up in one commandment: ‘Love your neighbour as you love yourself.’” He goes on to say that we obey the law of Christ by bearing one another’s burdens.

Christianity then has a simple core, which is love. It is not about a lengthy list of do’s and dont’s. It is not about a detailed set of laws covering each and every eventuality. It is not about rules and regulations. It is not about those things, but it is about love. At the heart of all the laws and commandments which the Bible contains there is love and if we are not loving in the way in which we understand and apply the laws and commandments found in the Old Testament then we work against the thing which is at their heart, which is their spirit, which is love.

When he summarised the law for the Pharisees, Jesus was saying that there are three loves; love of God, love of neighbours (by which he meant particularly those in need and those who are our enemies) and love of self. All three are legitimate but all three are not equal. The greatest commandment is to love God with all that we have and are. The second is to love ourselves and to love others in the same way that we love and accept ourselves. The second follows from the first because it is only in a love relationship with God that we are able to accept ourselves as we really are and therefore are able to accept and love others as we accept and love ourselves.

As ever, we see this lived out by Jesus. In John chapter 13 we read about the occasion on which Jesus demonstrated his service of his disciples by washing their feet. John tells us that: “Jesus knew that the Father had given him complete power; he knew that he had come from God and was going to God. So, he rose from the table … and began to wash the disciples’ feet.” It was because Jesus knew and accepted who he was that he was then able to love and serve his disciples. When we know that we are unconditionally loved by God then we are set free for the risk of loving others in the same way.

The particular kind of love that is at the heart of Jesus’ life and which is at the heart of the Bible is a love that serves. Jesus said: “The greatest love a person can have for his friends is to give his life for them.” Likewise, Paul says to the Galatians: “let love make you serve one another.”

This gives us another reason why we will not be alone although Jesus is no longer with us in the flesh. That is because he is also to be found in those we love and serve. St Martin of Tours followed in the footsteps of Jesus by getting off his horse and cutting his cloak in two to give half to a beggar shivering outside the gates of Amiens on a cold day. That night, Jesus appeared to Martin in a dream to say that Martin had clothed him. Martin met Jesus in the beggar to whom he gave his cloak and we, too, will meet Jesus in those we serve.

We are not left orphaned by Jesus because he gives us his Spirit within us, because his Spirit reminds us of all that he did and said so we can live in him and become like him and, when we do so by loving and serving others, we discover that Jesus also comes to us in the form of those we love and serve. In this way, we can be swept up in Jesus and surrounded by him; receiving his Spirit, living the Jesus life of love, and receiving him in those we love.

Gillian Welch sings a song called ‘Orphan Girl’ in which she is “an orphan on God’s highway” with “no mother no father / No sister no brother.” She prays:

“Blessed Savior make me willing
And walk beside me until I'm with them
Be my mother my father
My sister my brother”

That prayer comes true as we receive Jesus’ Spirit, the Advocate, who is given to be with us for ever. Amen.

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Gillian Welch - Orphan Girl.

Unity, protection and sanctification

Here's my reflection from today's lunchtime Eucharist for St Martin-in-the-Fields:

Our Gospel reading today (John 17.11-19) is part of the prayer that Jesus prayed for his disciples on the night before he died. Chronologically this prayer comes before Jesus’ Ascension, but, in terms of its content, it is a post-Ascension prayer because his concern is for his disciples once he has left them. Many of his disciples had been on the road with him for three years and had sat at his feet as disciples listening to his teaching, observing his example and imbibing his spirit. Following his Ascension, he would leave them and they would have the challenge of continuing his ministry without him there. He knew that that experience would be challenging and therefore he prayed for them to be supported and strengthened in the challenges they would face. I want us to reflect on three aspects of this section of Jesus’ prayer; unity, protection and sanctification.

Jesus prays that his disciples may be one, as he is one with God the Father and God the Spirit. In other words, we have to understand the unity that is the Godhead, before we can understand the unity that Jesus wants for his disciples. As God is one and also three persons at one and the same time, there is a community at the heart of God with a constant exchange of love between the Father, the Son and the Spirit. That exchange is the very heartbeat of God and is the reason we are able to say that God is love. Everything that God is and does and says is the overflow of the exchange of love that is at the heart of the Godhead. Jesus invites us to enter into that relationship of love and to experience it for ourselves. That is his prayer, his teaching and also the purpose of his incarnation, death and resurrection.

Earlier in his farewell discourse, Jesus gave the command that we should love one another as we have been loved by God. It is in the sharing of love with each other that we experience unity and experience God. Unity, then, does not come from beliefs or propositions. It is not to do with statements or articles of faith. It does not involve us thinking or believing the same thing. Instead, unity is found in relationship, in the constant, continuing exchange of love with others within community; meaning that unity is actually found in diversity. Jesus prays that we will have that experience firstly by coming into relationship with a relational God and secondly by allowing the love that is at the heart of the Godhead to fill us and overflow from us to others, whilst also receiving the overflow of that love from others.

The second aspect of Jesus’ prayer is his prayer for our protection. Our need for protection is often physical and immediate. That is certainly the case for those who were featured in this year’s Christian Aid Week campaign affected, as so many are today, by Covid-19, but for them in the context of crippling poverty. Their need to be protected is one that can, to some extent, be met by aid and medical provision, underpinned by prayer. Similarly, there are many known to our community in need of tangible protection at this time. A member of our Sunday International Group, who gave his testimony in Sunday’s service, has said that St Martin’s has been a ‘shelter from the stormy blast’ for him.

In his prayer Jesus asks that we will be protected in a different way, by being protected in God’s name. God’s name has been given to him, he says, and he has then given that name to his disciples. In our day, we have lost much of the depth and richness that names held in more ancient cultures. Names in Jesus’ culture and earlier were signs or indicators of the essence of the thing named. When we read the story of Adam naming the animals in the Book of Genesis that is what was going on; Adam was identifying the distinctive essence of each creature brought before him and seeking a word to capture and articulate that essential characteristic. It is also why the name of God is so special in Judaism – so special that it cannot be spoken – as the name of God discloses God’s essence or core or the very heart of his being. Jesus prayed that we might be put in touch with, in contact with, in relationship with, the very essence of God’s being by knowing his name. That contact is what will protect us. If we are in contact with the essential love and goodness that is at the very heart of God then that will fill our hearts, our emotions, our words, our actions enabling us to live in love with others, instead of living selfishly in opposition to others. Jesus prays that the essential love which is at the heart of God will transform us in our essence, meaning that we are then protected from evil by being filled with love.

The third aspect of Jesus’ prayer is to do with sanctification. Sanctification is the process of becoming holy. Jesus prays that we will be sanctified in truth, with the truth being the word of God. The Prologue to John’s Gospel tells us that Jesus himself is the Word of God. Therefore Jesus’ prays for us to become holy in Him. It is as we live in relationship to him, following in the Way that he has established, that we are sanctified. This is what it means for us to know Jesus as the Way, the Truth and the Life. It is vital that we note that we are not sanctified by the Truth, meaning that sanctification is not about knowing and accepting truths that we are to believe. Instead, we are sanctified in the Truth, meaning that we are made holy as we inhabit, experience, practice and live out the Truth; with that truth being Jesus.

Knowing God is, therefore, like diving ever deeper into a bottomless ocean where there is always more to see and encounter. We are within that ocean – the truth of relationship with Jesus – and can always see and uncover and discover more of the love of God because the reality of God is of an infinite depth of love. God created all things and therefore all things exist in him and he is more than the sum of all things, so it is impossible for us with our finite minds to ever fully know or understand his love. However profound our experience of God has been, there is always more for us to discover because we live in and are surrounded by infinitude of love. St Augustine is reported to have described this reality in terms of God being a circle whose centre is everywhere and whose circumference is nowhere.

Jesus is constantly praying for a continual and continuing immersion in relationship with Him so that we will experience unity by sharing love, protection by experiencing the essence of God and holiness through living in Him. Because we are with God and in God and God in us, we can and, increasingly, will act in ways that are God-like and Godly. That happens because we are so immersed in God and in his love that his love necessarily overflows from us in ways that we cannot always anticipate or control. Essentially, we learn to improvise as Jesus did, because we are immersed in his ways and love. That is Jesus’ prayer for us. We pray Amen, may it be so.

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Peteris Vasks - Presence.

Let me go, because then the Spirit will come

Here's my reflection, with a new meditation, from the Ascension Day Eucharist at St Martin-in-the-Fields:

Imagine how the disciples must first have felt when they heard that Jesus was planning to leave them in order to return to his Father. They had had an incredible roller-coaster three years of ministry together with him which had culminated in the agony of watching him die. They thought that they had lost him and that all their hopes and dreams had been dashed. Then there was the joy of the resurrection; the dawning realisation that Jesus was alive, was still with them and was not lost to them after all.

And then the Ascension. The Jesus that they thought they had regained left them. What was that all about? There was so much that they still had to learn? There was so much that they could have done together? Why?

Because Jesus was physically distancing himself from the disciples at the Ascension, there is a similarity to the words that Jesus spoke to Mary Magdalene when she became the first to recognise him after his resurrection. As she did so, she naturally reached out to embrace him but his words to her were, “Touch me not.” Why?

There is a strand of theology which is called ‘the Negative Way.’ Within this way of thinking about God all images and understandings of God are consistently given up and let go because they are human constructions that can only show part of what God is.

So, all talk of Jesus as shepherd, lamb, son, brother, friend, master, servant, king, lord, saviour, redeemer and so on goes out of the window because God is always more than the images that we construct to understand him. In saying that, I was speaking of God as being masculine, something which is, again, only a limited human understanding of God. Ultimately, God is neither male nor female but is Spirit and the Negative Way says that in order to encounter God as being beyond our limited imaginations and understandings we need to give up and let go of all our human ways of describing him.

The Ascension and Jesus’ words to Mary seem to say something similar. Jesus seems to be saying to the disciples, “Don’t cling on to me. Let go of me as you know me because, when you do, you will gain a greater experience, less limited experience, of me. Don’t cling on to me. Let me go, because then the Spirit will come.”

To let go of what is safe and familiar and secure in order to be open to encounter what is beyond is both scary and exhilarating. Yet, it has been, in part, a key part of our experience for many of us during lockdown. It is what Jesus calls us to here and it is the way in which we encounter the Spirit in our lives.

The title of a song by the ska band Madness, ‘One Step Beyond,’ became a catchphrase in my previous parish that developed real spiritual meaning by challenging us to go further in living out our Christian faith, to go one step beyond where we are now in the way that we live as Christians. The Ascension seems to challenge us to go at least one step beyond where we are now in our understanding of God. We need to leave the safety, security and familiarity of the past in order to encounter the new thing that God is doing in the present.

The Ascension teaches us that nothing is sacred: not buildings, not books, not actions, not people; not even Jesus as the disciples encountered him! We must always move beyond our understanding of the place, space, people and realisations that we have now because that is how the Spirit comes!

Touch me not.
I am not yours
to have and hold,
in this shape
in this form.
Let go.
Let me go.
Let my Spirit come.
Divine my Spirit,
know me
within.

An absence
that is presence.
A leave-taking
that is arrival.
A loss of God
that is
being found
in God –
being in God,
being one
with God.

Touch me not
as flesh and blood.
Touch me now
in bread.
Consume me.
Let me in,
within,
as wine
divine.
Elements,
Spirit -
I in you,
and you
in me.

I ascend -
human in heaven.
Understanding,
interceding -
humanity
at the heart
of Godhead
filling the
human-shaped
space
in the very heart
of God.

Do also join us later today at 8.00pm on BBC Radio 4 for a celebration for Ascension Day. That service will be led by our Vicar, the Revd Dr Sam Wells, and the Revd Marie-Elsa Bragg, with the BBC Philharmonic Orchestra, The Daily Service Singers and St Martin's Voices.

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Hail The Day That Sees Him Rise.

Stepping up to the plate

Here's my reflection from today's lunchtime Eucharist for St Martin-in-the-Fields:

The expression “step up to the plate” refers to “voluntarily assuming responsibility for something.” However, when someone seems to have a particular role or responsibility covered, it is then difficult for others to see the part that they could play or to think there is a need to play their part. That is, in part, what Jesus is addressing with his disciples in his farewell discourse, a part of which forms our Gospel reading (John 15. 26 – 16. 4).

In the farewell discourse and also in many of his parables, Jesus was preparing his disciples for the point when he would leave them. That point was reached with his Ascension. Among the parables Jesus told to prepare his disciples was the Parable of the Talents, where the Master in the story is absent for much of the time. By telling stories where the central character was absent or had left the action, Jesus was saying that he would be leaving and that, when he did so, he was going to entrust his disciples with the responsibility of continuing his mission and ministry.

That was, and is, an awesome responsibility and we can readily understand why, for example, the third worker in the Parable of the Talents was depicted as being paralysed by fear at the prospect of the Master’s absence. However, it also shows the value that Jesus saw in his disciples and sees in us. It is amazing, but true, that God believes in us enough to entrust us with working towards the coming of his kingdom, on earth as in heaven.

The question, then, was whether Jesus’ first disciples (and by implication, all who follow, including ourselves) will step up to the plate and assume responsibility. When the one that was thought of as being in charge and responsible was no longer with the disciples physically, they were made aware of their own responsibilities. Jesus is recorded in our Gospel reading as saying that there were things he did not say to his disciples at the beginning because he was with them at that stage. It was only at the point that Jesus was to leave that it became essential that they heard those things. It was only at that point that they could hear those things.

What Jesus was saying was a version of the popular statement that no one is indispensable, even him. “The graveyards are full of indispensable men,” is another similar saying, popularly attributed to Charles de Gaulle. The reality for Jesus, as the incarnate Son of God, was that he could not personally share his message and love across the known world or throughout history without disciples committed to following him and sharing him with others.

Therefore, at the Ascension, Jesus was like an Olympic torchbearer passing his light on to his disciples and calling them to bear his light. This could only happen when those following him acted as his hands and feet, his eyes, ears and mouth, his body wherever they were. That is essentially the challenge of the Ascension for us, but this challenge is combined with the promise that Jesus will send his Spirit to us to empower and equip us to be his people.

For this reason, the Ascension and Pentecost are intimately linked. The Ascension provides the challenge – “Go, then, to all peoples everywhere and make them my disciples” (Matthew 28. 19) – and Pentecost provides the means - “when the Holy Spirit comes upon you, you will be filled with power, and you will be witnesses for me in Jerusalem, in all of Judea and Samaria, and to the ends of the earth.” In this way we have been given the resources needed to fulfil our responsibility. Similarly, in the Parable of the Talents, the Master gave out resources (the ‘talents’) alongside responsibilities. In the same way, after the Ascension, the Holy Spirit came to empower Jesus’ disciples.

Do we recognise that each of us has much that we can give; that we are all people with talents and possessions however lacking in confidence and means we may sometimes be? We all have something we can offer, so how can we, through our lives and work, benefit and develop the world for which God has given humanity responsibility? What resources - in terms of abilities, job, income and possessions - has God given to us in order to fulfil our responsibility to bear his light in this dark world? Through his Ascension, Jesus challenges us as to whether we will be faithful or unfaithful servants? How will we respond?

If we accept the responsibility we have been given, we can then pray for quiet courage to match this hour. We did not choose to be born or to live in such an age; but we can ask that its problems challenge us, its discoveries exhilarate us, its injustices anger us, its possibilities inspire us and its vigour renew us for the sake of Christ’s kingdom come, on earth as in his heaven.

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Holy Cross Choir - uJesu Wami.

We are those who do not touch and yet are blessed in not so doing

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

Christianity is a touchy-feely faith. That is because of the incarnation, in which God became flesh and blood and moved into our neighbourhood. Touch was a key part of Jesus’ work as a carpenter, just as it was, too, of his healing ministry. Jesus was himself touched by the woman who was healed of a flow of blood and touched, as brutally as one can be touched, when he was arrested, tortured and crucified.

Touch is a key part of his life prior to his resurrection and here (Luke 24: 35-48) we read of his saying to his disciples, ‘Touch me and see.’ He did the same for Thomas, who had said unless I touch I will not believe, but, in this same period, he also said to Mary, ‘Touch me not’ and used his encounter with Thomas to bless those who believe without touching or seeing. In the story of the encounter on the Emmaus Road, as soon as he was recognised, and before his disciples could touch him, he disappeared from their presence. In the resurrection stories we read often of his suddenly appearing to and then disappearing from his disciples.

The visible Christ was shortly to become, following his Ascension, the invisible Christ. Those who believe in him, after the disciples, would be those who believe without touching or seeing him. Just as he prepared his disciples for his crucifixion, although they struggled to understand, so, in this period, he was preparing his disciples, who again struggled to understand, for his Ascension and a life in which they could not touch and see him physically.

This mirrors our experience in this time of lockdown. We have gone, almost overnight, from an experience of daily life in which shaking hands, hugging and kissing were all ordinary, everyday, acceptable forms of face-to-face, in-person encounter to a world in which we are isolated one from the other, only able to see each other virtually and where touch is the most dangerous action for one and all. We are like the disciples in suddenly transitioning from communing with the visible Christ to communing with the invisible Christ.

One thing is clear, though, from the Emmaus story and from the wider experience of the disciples: as the visible Christ became the invisible Christ, he was no less present to them. The invisible took shape in the disciples, as it does in us, the death and resurrection of Christ becoming the DNA of the Christian; by this shall everyone know that you are my disciples. It is what is called grace, the God-shaping of us by the invisible divine goodness.

I would suggest, therefore, that our experience of virtual church is similar; in that it is different but no less valid. There is much that we have lost, but also much that we have gained. We are separated one from the other and we are physically isolated, but, in many respects we are more in touch with one another than we were previously and are, for many of us, able to be part of more at St Martin’s than was previously the case. The nature of our experience and gathering has changed but its meaning and value have not. We continue to support and shape one another as we did previously, but have found different ways in which to do so.

That was the experience of the disciples after Christ’s Ascension but it has also been the experience of the Church at other times and in other places. The Stations of the Cross, that we experienced so powerfully in a virtual presentation on Good Friday, are an example; being devised by St Francis of Assisi for all who could not physically walk the Way of the Cross in Jerusalem.

The disciples needed to touch and see Jesus in order to be witnesses to the reality of his resurrection. We do not need to touch and see in order to believe and Jesus, himself, tells us that we are blessed as a result. Our experience of the invisible Jesus, our relationship with him, is different from that of the disciples with the visible Jesus, able to touch and see, but is no less valid, no less deep, no less life-changing for that difference. Our experience as the body of Christ at St Martin-in-the-Fields is different from what it was when we could touch and see each other and our building, but is no less valid, no less deep, no less life-changing for that difference. We are those who do not touch and yet are blessed in not so doing. Amen.

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Deacon Blue - Keeping My Faith Alive.

Living and loving in truth

Here's the sermon that I preached this morning at St Martin-in-the-Fields:

Yesterday Sarah Mullally was installed at St Paul’s Cathedral as Bishop of London. This history-making service was a wonderful welcome to Bishop Sarah and an opportunity to give thanks for all that she will bring to the Diocese as the person that she is and as the first female Bishop of London. In her sermon, on the theme of ‘being subversive for Christ’, Bishop Sarah also recalled her first calling to follow Christ; to know him and make him known to the world. Earlier in the week Bishop Sarah had shared her vision for vocations at a wonderful Study Day for clergy in the Two Cities organised by Katherine Hedderly.

At this Study Day, I was reminded of my own call to ordination as the telling of our own stories of calling was part of the small group discussions. I was taken back particularly to the beginning of my training for ordination and the circumstances, changes and feelings involved for me and my family in the challenges of that new beginning. For me, my ministerial studies involved exploring my faith more deeply through theological study and responding to the challenge of exploring many different understandings of what ordained ministry would involve. I had fears about the impact that my change of vocation would have on my family, as they began to experience what life as a clergy family was going to involve. I was also unsure about the extent to which I could meet the expectations that others might place on me once I put on ‘the collar’.

Our Gospel reading (John 17. 6-19) takes us into a similar period of change for Jesus’ disciples. Our reading is part of the prayer that Jesus prayed for his disciples on the night before he died and it is a prayer about vocation for those disciples. Chronologically this prayer comes before Jesus’ Ascension, but, in terms of its content, it is a post-Ascension prayer because Jesus’ concern is for his disciples once he has left them. Many of his disciples had been on the road with him for three years and had sat at his feet as disciples listening to his teaching, observing his example and imbibing his spirit. Following his Ascension, he would leave them and they would have the challenge of continuing his ministry without him there. He knew that that experience would be challenging and therefore he prayed for them to be supported and strengthened in the challenges they would face.

I want us to reflect today on three aspects of the section of Jesus’ prayer that we have as today’s Gospel reading. The three aspects are unity, protection and sanctification; but before considering those things, I want us to note that the prayer which Jesus began on earth continues in eternity. In Hebrews 7:25 we read that Jesus ‘always lives to make intercession’ for us and, in Romans 8:34, St Paul writes: ‘Christ Jesus … is at the right hand of God [and] intercedes for us.’ Many of us will have experienced the benefit, particularly in times of stress and trial, of knowing that others are praying for us and that we are, therefore, regularly on their minds and in their hearts. These verses assure us that we are constantly and eternally on the mind and heart of God and Jesus is consistently sending his love to us in the form of his prayers. That reality underpins this prayer and can be a source of strength and comfort to us, particularly when times are tough.

What Jesus prays in today’s Gospel reading, he continues to pray in eternity, so let’s think now about the first aspect of Jesus’ prayer for us, which is unity. Jesus prays that his disciples may be one, as he is one with God the Father and God the Spirit. In other words, we have to understand the unity that is the Godhead, before we can understand the unity that Jesus wants for his disciples. As God is one and also three persons at one and the same time, there is a community at the heart of God with a constant exchange of love between the Father, the Son and the Spirit. That exchange is the very heartbeat of God and is the reason we are able to say that God is love. Everything that God is and does and says is the overflow of the exchange of love that is at the heart of the Godhead. Jesus invites us to enter into that relationship of love and to experience it for ourselves. That is his prayer, his teaching and also the purpose of his incarnation, death and resurrection.

As Katherine shared last week, Jesus gave the command that we should love one another as we have been loved by God. It is in the sharing of love with each other that we experience unity and experience God. Unity, then, does not come from beliefs or propositions. It is not to do with statements or articles of faith. It does not involve us thinking or believing the same thing. Instead, unity is found in relationship, in the constant, continuing exchange of love with others within community; meaning that unity is actually found in diversity. Jesus prays that we will have that experience firstly by coming into relationship with a relational God and secondly by allowing the love that is at the heart of the Godhead to fill us and overflow from us to others, whilst also receiving the overflow of that love from others.

The second aspect of Jesus’ prayer is his prayer for our protection. Our need for protection is often physical and immediate. That is certainly the case for those featured in this year’s Christian Aid Week campaign whose homes have been destroyed by storms. Their need to be protected is one that can be met by aid and home building, underpinned by prayer. Similarly, our community here can provide tangible protection. Just this week a guest of our Sunday International Group said that this church has been a ‘shelter from the stormy blast’ for him. In his prayer Jesus asks that we will be protected in a different way, by being protected in God’s name. Jesus said that God’s name had been given to him and that he had then given that name to his disciples.

In our day, we have lost much of the depth and richness that names held in more ancient cultures. Names in Jesus’ culture and earlier were signs or indicators of the essence of the thing named. When we read the story of Adam naming the animals in the Book of Genesis that is what was going on; Adam was identifying the distinctive essence of each creature brought before him and seeking a word to capture and articulate that essential characteristic. It is also why the name of God is so special in Judaism – so special that it cannot be spoken – as the name of God discloses God’s essence or core or the very heart of his being. Jesus prayed that we might be put in touch with, in contact with, in relationship with, the very essence of God’s being by knowing his name. That contact is what will protect us. If we are in contact with the essential love and goodness that is at the very heart of God then that will fill our hearts, our emotions, our words, our actions enabling us to live in love with others, instead of living selfishly in opposition to others. Jesus prays that the essential love which is at the heart of God will transform us in our essence, meaning that we are then protected from evil by being filled with love.

The third aspect of Jesus’ prayer is to do with sanctification. Sanctification is the process of becoming holy. Jesus prays that we will be sanctified in truth, with the truth being the word of God. The Prologue to John’s Gospel tells us that Jesus himself is the Word of God. Therefore Jesus’ prays for us to become holy in Him. It is as we live in relationship to him, following in the Way that he has established, that we are sanctified. That is what it means for us to know Jesus as the Way, the Truth and the Life. It is vital that we note that we are not sanctified by the Truth, meaning that sanctification is not about knowing and accepting truths that we are to believe. Instead, we are sanctified in the Truth, meaning that we are made holy as we inhabit, experience, practice and live out the Truth; with that truth being Jesus.

Knowing God is, therefore, like diving ever deeper into a bottomless ocean where there is always more to see and encounter. We are within that ocean – the truth of relationship with Jesus – and can always see and uncover and discover more of the love of God because the reality of God is of an infinite depth of love. God created all things and therefore all things exist in him and he is more than the sum of all things, so it is impossible for us with our finite minds to ever fully know or understand his love. However profound our experience of God has been, there is always more for us to discover because we live in and are surrounded by infinitude of love. St Augustine is reported to have described this reality in terms of God being a circle whose centre is everywhere and whose circumference is nowhere.

It was in my ordination training that I discovered and experienced the reality of these things in a new way for myself. Through debate and discussion with others on my course I was able to re-examine my faith while also being held by the sense of unity that we quickly developed despite our differences. Those relationships have proved extremely strong and necessary as our ordained ministries have later been lived out. My fears about my personal inadequacy and the pressures there would be for my family were eased through a sense that we were on an unfolding journey of discovering God’s love which protects and sanctifies.

I moved from an understanding of God as being there for us – the one who fixes us and who fixes the world for us – to an understanding that we are in God – that in him we live and move and have our being. Because we are with God and in God and God in us, we can and will act in ways that are God-like and Godly. That happens not because we hold a particular set of beliefs or follow a particular set of rules, instead it happens because we are so immersed in God and in his love that his love necessarily overflows from us in ways that we cannot always anticipate or control. Essentially, we learn to improvise as Jesus did, because we are immersed in his ways and his love. Jesus prays constantly for a continual and continuing immersion in relationship with Him so that we will experience unity by sharing love, protection by experiencing the essence of God and holiness through living in Him.

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Bruce Cockburn - Strong Hand Of Love.

Step up to the plate

Here is my sermon from today's Eucharist at St Stephen Walbrook:

The expression “step up to the plate” refers to “voluntarily assuming responsibility for something.” However, when someone seems to have a particular role or responsibility covered, it is then difficult for others to see the part that they could play or to think there is a need to play their part. That is, in part, what Jesus is addressing with his disciples in his farewell discourse (John 15. 26&27, 16. 1-4).

In the farewell discourses and also in many of his parables, Jesus was preparing his disciples for the point when he would leave them. That point was reached with his Ascension. Among the parables Jesus told to prepare his disciples was the Parable of the Talents, where the Master in the story is absent for much of the time. By telling stories where the central character was absent or left, Jesus was saying that he would be leaving and that, when he did so, he was going to entrust them with the responsibility of continuing his mission and ministry.

This was and is an awesome responsibility and we can readily understand why, for example, the third worker in the Parable of the Talents is depicted as being paralysed by fear at the prospect of the Master’s absence. However, it also shows the value that Jesus saw in his disciples and sees in us. It is amazing but true that God believes in us enough to entrust us with working towards the coming of his kingdom, on earth as in heaven.

The question, then, was whether Jesus’ first disciples (and by implication, all who follow, including ourselves) will step up to the plate and assume responsibility. When the one that was thought of as being in charge and responsible was no longer with the disciples physically, they were made aware of their own responsibilities. Jesus is recorded as saying in our Gospel reading that there were things he did not say to his disciples at the beginning because he was with them at that stage. It was only at the point that Jesus was to leave that it became essential that they heard those things. It was only at that point that they could hear those things.

What Jesus was saying was a version of the popular statement that no one is indispensable, even him. “The graveyards are full of indispensable men,” is another similar saying, popularly attributed to Charles de Gaulle. The reality for Jesus, as the incarnate Son of God, was that he could not personally share his message and love across the known world or throughout history without disciples committed to following him and sharing him with others.

Therefore, at the Ascension, Jesus was like an Olympic torchbearer passing his light on to his disciples and calling them to bear his light. This could only happen as those following him acted as his hands and feet, his eyes, ears and mouth, his body wherever they are. That is essentially the challenge of the Ascension for us, but this challenge is combined with the promise that Jesus will send his Spirit to us to empower and equip us to be his people.

For this reason, the Ascension and Pentecost are intimately linked. The Ascension provides the challenge – “Go, then, to all peoples everywhere and make them my disciples” (Matthew 28. 19) – and Pentecost provides the means - “when the Holy Spirit comes upon you, you will be filled with power, and you will be witnesses for me in Jerusalem, in all of Judea and Samaria, and to the ends of the earth.” In this way we are been given the resources needed to fulfil our responsibility. Similarly, in the Parable of the Talents, the Master gave out resources (the ‘talents’) alongside responsibilities. In the same way, after the Ascension, the Holy Spirit came to empower Jesus’ disciples.

Do we recognise that each of us has much that we can give; that we are all people with talents and possessions however lacking in confidence and means we may sometimes be? We all have something we can offer, so how can we, through our lives and work, benefit and develop the world for which God has given humanity responsibility? What resources - in terms of abilities, job, income and possessions - has God given to us in order to fulfil our responsibility to bear his light in this dark world? Through his Ascension, Jesus challenges us as to whether we will be faithful or unfaithful servants? How will we respond? If we accept the responsibility we have been given, we can then pray for quiet courage to match this hour. We did not choose to be born or to live in such an age; but we can ask that its problems challenge us, its discoveries exhilarate us, its injustices anger us, its possibilities inspire us and its vigour renew us for the sake of Christ’s kingdom come, on earth as in his heaven.

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Charles Wesley - Hail The Day That Sees Him Rise.

Rupert Loydell: Dear Mary

Rupert Loydell read from 'Dear Mary' when he read at St Stephen Walbrook during 'Crucifixions: Francis Bacon'.

In 'Dear Mary' poet and painter Rupert Loydell writes about art and life and how they intersect. Fascinated by both renaissance and contemporary painting, he reinvents moments of annunciation in today's world, and revels in the colours and sunshine of Italy. This is a world of wonder and surprise, where aliens abduct the Virgin Mary, 20th century rock singers find themselves collaged together and singing about her, infinite greys (and grays) blur together between other greys, Francis Bacon paints angels, and even the weather forecast predicts the future.

Above all else, this is a book which celebrates language and art, and explores how we navigate the world around us, seen and unseen; how we might wonder, explain, and begin to understand.

“Artist and writer Rupert Loydell brings his accomplished eye, ear, and voice to this book of subtly crafted poems and prose. His loaded brush and carefully chosen words engage with luminous artworks and radiant landscape, and are also wrapped around a deeper mystery that invites, but ultimately defies description.” — Steve Scott

“Dear Mary is a thrilling love letter to the way in which meaning inheres in the world and the word. Light-drenched Tuscany is suffused with mysteriously overlaid greys; for Rupert Loydell, it is a place where everything is ‘trying to imply ascension’. Moments of transcendence occur even when ‘We didn’t get to see the angel.’” — Neil Philip

These pieces are 'flakes of reverence' or gaps for the numinous, gestures towards the missing tones and colours of angels, as Loydell meditates on these Italian icons, seeking whatever is outside the picture frame or beyond the truncated gestures.” — Martin Caseley

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Tracey Chapman - Open Arms.

Seven Good Joys

Bible reading

Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Saviour, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.”…

When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” So they went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this, they made known what had been told them about this child; and all who heard it were amazed at what the shepherds told them. But Mary treasured all these words and pondered them in her heart. (Luke 2. 4 – 19)

Meditation:

‘Seven Good Joys’ is a traditional carol about Mary's happiness at moments in the life of Jesus, probably inspired by the Seven Joys of the Virgin in the devotional literature and art of Medieval Europe. I’ve come across this carol only recently, as it is included on Kate Rusby’s excellent Christmas album While Mortals Sleep.

The carol has a simple, repetitive but beautiful structure:

“The first good joy that Mary had,
It was the joy of one
To see her blessed Jesus
When He was first her Son.
When He was Her first Son, Good Lord;
And happy may we be,
Praise Father, Son, and Holy Ghost
To all eternity”

That structure is repeated for all seven joys. There are different British and US versions of the carol which taken together give more than seven joys but the basic joys of Mary of which the carol speaks are to see her own Son Jesus: suck at her breast bone; make the lame to go; make the blind to see; read the Bible o'er; bring the dead alive; upon the crucifix; and wear the crown of heaven.

These seven joys take us from the nativity of Christ (suck at her breast bone) through his ministry (make the lame to go; make the blind to see; read the Bible o'er; bring the dead alive) to his death (upon the crucifix), and on to his resurrection and ascension (wear the crown of heaven).

Part of the reason this carol resonates, besides its beauty, is that it links Christmas with Jesus’ life, death, and resurrection. It even dares to list the Crucifixion as one of Mary’s joys, an incomprehensible idea unless viewed with the eyes of faith.

So the singing of a carol like this can help us more fully explain the meaning of Christmas and save it from mere sentimentality because, as the carol describes, Christ is born into our world to save us by his life, death, and resurrection. That is the ultimate lesson of every true Christmas tradition and the source of all our joys as Christians, as well as those of Mary. May that be our experience this Christmas as we sing carols and hear, once again, the Christmas story told.

Prayers

God our Father, the angel Gabriel told the Virgin Mary that she was to be the mother of your Son. Though Mary was afraid, she responded to your call with joy. Help us to do your will even when it is difficult. Help us to be like Mary and respond YES to what You ask of us. Help us, whom you call to serve you, to share like her in your great work of bringing to our world your love and healing.

Mary was the Mother of Jesus. May we also bring Jesus into the world for others.

Blessed are you, sovereign Lord, merciful and gentle: to you be praise and glory for ever. Your light has shone in our darkened world through the child-bearing of blessed Mary; grant that we who have seen your glory may daily be renewed in your image and prepared like her for the coming of your Son.

Mary was the Mother of Jesus. May we also bring Jesus into the world for others.

Almighty God, you make us glad with the yearly remembrance of the birth of your Son Jesus Christ: grant that, as we joyfully receive him as our redeemer, so we may with sure confidence behold him when he shall come to be our judge. Help us, who greet the birth of Christ with joy, to live in the light of his love and share the good news of your love.

Mary was the Mother of Jesus. May we also bring Jesus into the world for others.

Blessing

May the joy of the angels, the eagerness of the shepherds, the perseverance of the wise men, the obedience of Joseph and Mary, and the peace of the Christ child be yours this Christmas; and the blessing of God almighty, the Father, the Son, and the Holy Spirit, be among you and remain with you always. Amen.

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Kate Rusby - Sweet Bells.

The Dance of Love: Living the prayer of Jesus (2)

Angus Ritchie, Director of The Centre for Theology & Community preached at St Paul’s Cathedral this morning on a theme that had synergies with my sermon on 'The Dance of Love'; the calling of the Church to help us “learn together how to be more fully human, and how to make a more human world.”

Angus said:

"The Ascension is above all about hope. It marks the completion, of Jesus’ earthly work. In him, God has entered the human condition to heal and restore it. Jesus shows us what a truly human life should be. We could say, without exaggeration, that Jesus us the first fully human being since the Fall. Our lives are not fully human. We are only partly the creatures God made us to be, as his image in us is marred by sin and death.

This is reflected in our day-to-day speech. When we have had a refreshing holiday, or are enjoying glorious sunshine like today’s, we say: “I feel more human.” It’s a recognition that we spend most of our lives feeling less than fully human. We have a sense that there is something – a fullness of life, a generosity of heart, a deeper connection with others – something we’re made for, which is largely missing from our lives. We are not who we should be, who we were made to be.

What, then, were we made to be? That question is answered in today’s Gospel. Human beings are made in the image of God, a God who is love, fellowship, communion. When we love one another, we participate in the fellowship which is at the very heart of God. That is why Jesus prays:

As you, Father, are in me and I am in you, may they also be in us, … so that they may be one, as we are one, I in them and you in me, that they may become completely one.

That is the purpose of humanity, that is what we were made to be: made to share the very life of God, by living in his love."

Also of relevance from today's Observer:

"... happiness can never result from the exercise of choice alone: we are social beings, and the building blocks of happiness lie in looking out for each other, acting together, being in teams and pursuing common goals for the common good. Families, schools, colleges, unions, newspapers, sports clubs and even firms should all understand that such commonality should be part of their core DNA." (Will Hutton)

and

"The big issue for me concerns isolationism and the rise of rightwing extremism in Europe and beyond. The extremists are diametrically opposed to the EU’s founding values. We forget that this is something that binds us and protects us and that, as one of the posters puts it, is “the largest peace project in human history”." (Wolfgang Tillmans)

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Pierce Pettis - That Kind Of Love.

Ascension Day with the Knights Templar

On Thursday we welcomed members of The Grand Priory of England of the Knights Templar to St Stephen Walbrook for an Ascension Day Service which combined our mid-weekly Eucharist with the Investiture of a new knight into the Order. Here is the sermon given by The Grand Chaplain-General, The Grand Priory of England, The Supreme Military Order of the Temple of Jerusalem:

For 200 years the Templars played a vital role in the military, political, economic and spiritual life of Western Europe and the Middle East. The Order was founded in Jerusalem in 1118 to protect pilgrims who were visiting the sacred places. They are best known for their role in crusades. Less known, for example, is that Aymeric (the Master of the English knights) was crucial in the negotiations which produced Magna Carta 800 years ago last year. We produced a medal to commemorate that event. Princess Ann accepted one. We also issued a medallion and I’m pleased to give one to Jonathan.

But some may ask who are we today? Wasn’t the Order abolished in the 14th Century on charges of heresy and the like? Well until a few years ago – in 2004 to be exact – that might have been a reasonable comment.

The background is that King Philip IV of France was greatly indebted to the Templars in the early years of the 14th Century and he hatched a plan to discredit the knights by accusing them of many crimes (including heresy). In secret he had all of the French knights arrested on Friday 13 October 1307. Note that: “Friday 13th” – that’s where we get the idea of that day being unlucky. It certainly was for the Templars!

Many died, many “disappeared”, many “confessed” after dreadful torture. Today such so-called ‘evidence’ would not be allowed.

Pope Clement V established an enquiry into the accusations but failed to publish the results and make his Absolution public until after King Philip had done his worse. Even the Grand Master of the Order, Jacques de Molay, was burnt to death in Paris on 18 March 1314.

Unfortunately the Pope’s Absolution document was mislabelled and misplaced in the labyrinthine files of the Vatican’s Secret Archive until Barbara Frale, an Italian researcher at the Vatican School of Palaeontology, found it and recognised its significance. She published it in 2004 and the Vatican issued a limited edition of 799 magnificent facsimiles at £8,000 each 2007.

Pope Benedict XVI received an unnumbered copy. I haven’t got one but last week one was for sale on eBay for about £41,000.

Somehow the Templars survived but it’s an unoptimistic message – hard work and sacrifice can sometimes be “rewarded” with libel, persecution and even death.

The Hillsborough disaster is a current example. Those who survived and the families of the 96 who died have fought for 27 years to establish the truth. Their faithfulness has triumphed and we learn that though truth can be a fragile thing, its shelf life is eternal.

We heard in the Reading (Luke 24.44-53) that the disciples were told that Jesus would return again and meanwhile they were to be his witnesses. As I’m sure you all know the word which is translated “witness” is, in the Greek, μάρτυρας (marturas), and this is like our word “martyr”.

So it seems that Jesus wasn’t suggesting that being a witness to His Truth would be easy. It might bring persecution and even martyrdom!

Jesus told them they were to wait in the City to receive “power from on high” (the Holy Spirit) who would enable them to fulfil the Great Commission to: “go and make disciples of all nations” (Matthew 28: 19-20). They obeyed and were soon out, baptising and preaching and teaching repentance for the forgiveness of sins in His Name, and the gift of Life Everlasting.

And the proof of their success is here. We are the evidence. The disciples obeyed and we are the result of that “power from on high”.

Obedience is the key to success and shortly we shall obey another of Jesus’ commands – to: “do this in remembrance” of Him (Luke 22: 19; and 1 Corinthians 11: 24-25).

And there’s another thing which Jesus wants us to do. Put simply, it is a direct and committed response to Jesus' prayer that his disciples: “may all be one, even as he and the Father are One” (John 17: 20-21). We, with the aid of the Holy Spirit, should work together and worship together and in this way demonstrate our visible Christian Unity.

It is my firm belief that in today’s increasingly secular world we Christians have got to put much more effort into getting together with other Christians from different traditions and denominations and worshipping our One God, together. We Knights Templar are doing it.

Obviously all Christians should obey Jesus. So we should:

1). Preach and teach the Gospel;
2). Baptise and celebrate Holy Communion; and
3). Work and worship together, ecumenically, as one with each other and at One with Jesus.

Then, when He returns, in fulfilment of the Ascension Day promise, we shall be ready!

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Libera - When A Knight Won His Spurs.