The in's and out's of Church

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

For Easter 2017 the church I was at in the City of London, St Stephen Walbrook, we were involved in a two-part art work based on the Stations of the Cross and the Stations of the Resurrection. The first part of this project involved the artist Mark Dean in projecting filmed Stations of the Cross onto the central, circular Henry Moore altar at St Stephen Walbrook throughout the night on Easter Eve.

Mark Dean’s videos were not literal depictions of the Stations of the Cross, instead he appropriated a few frames of iconic film footage together with extracts of popular music and then slowed down, reversed, looped or otherwise altered these so that the images he selected were amplified through their repetition. In this way he brought images from outside church into church and made them central to the Easter Vigil by projecting them onto an altar which had been designed for people to gather as a community around the place where God can be found; the Eucharist, the central act of Christian worship, the re-enactment of Christ’s sacrifice.

In St Paul’s Cathedral for the second part of the project, the staging was inverted as the dancers performed in the central space under the dome, whilst Dean’s video was played on television monitors placed around the edge of this circular space. Five dancers emerged from the shadows around the edge of the stage and started to navigate the space, sometimes individually and sometimes in groups, to form tableaux which were visually reminiscent of the acts of protecting, comforting and carrying each other. The dancers regularly perforated the boundary, moving out beyond the stage and the audience, before returning to the centre and reconnecting in different configurations. As a result, the on-lookers found themselves within the action of these movements.

Among the themes that these projections and performances explored therefore were notions of being in and out with the crucifixion as an internal interior focus and the resurrection leading to an outward focus. Similar notions of in and out also inform Jesus’ teaching about the shepherd and the sheep (John 10. 1 - 10), which have traditionally been interpreted as being about the in’s and out’s of salvation meaning that the sheepfold has been seen as representing heaven. Being locked in to a sheepfold overnight seems a strange way of picturing heaven and so I want to explore the imagery of the sheepfold instead in terms of understandings of church.

One part of the role of the shepherd mentioned in Jesus’ teaching is to bring the sheep in to the sheepfold at the end of the day. Thieves and bandits are able to use the cover of night to attack the sheep if outside or not adequately protected in the fold. Jesus says that he is the gate which provides access to this safe space. Those who enter through Jesus are those who are legitimately in the sheepfold, whether sheep or shepherd.

This imagery pictures church as safe space in which rest, recuperation and healing can occur because we are sheltered for a time from the challenges and opportunities – the activity – of the daylight hours. Mark Dean’s decision to project his Passion films onto the central altar at Walbrook, the place of Communion, is in line with this teaching about church, as Christ’s Passion and the Eucharist which re-enacts that Passion is our source of renewal and restoration. Having said that, we also need to acknowledge that there are those for whom church has not been a safe space and hear those valid voices while seeking to build safe spaces in the churches of which we are part.

Gates, however, are two-way. They are entries and exits, because we do not experience fullness of life by being shut up in places of safety; if that is our only experience then we are in prison. The life that Jesus envisions here is one of protection during the darkness when thieves are at large combined with freedom to graze outside of the sheepfold in the light of day. Interestingly in Jesus’ teaching here, finding pasture, finding food, growing and developing, are all things that happen outside of the sheepfold. Jesus’ flock find safety in the fold but they find food outside the fold. This focus differs from the traditional way in which the in and out dimensions of church have been thought about in Ecclesiology, thinking about the nature and structure of church. The IN dimension of church has often been thought of as being about fellowship and community while the OUT dimension is generally seen as involving mission.

On this basis, the IN dimension of church is described as being about fellowship and building community. Jesus prayed that believers would be one. This was a prayer for more than unity; it was a prayer for deep fellowship like that between the Father and the Son – may they be one just as you are in me and I am in you (John 17.21). Believers are to invite each other into their lives. The first Christians modelled this as we heard in our New Testament reading: All who believed were together and had all things in common (Acts 2.44). Church at its best keeps this tradition alive. In the Eucharist, for example, we are reminded that we belong to one another by sharing a common meal.

The OUT dimension of church is then seen as being about mission in its broadest sense. This mission, summed up in the phrase 'kingdom of God', is about bringing wholeness to the entire creation. Its sweep is therefore breathtaking! The mission of the church is seen in this wide context. The church is not the kingdom of God and we must not reduce the horizons of God's mission to the horizons of God's church. But the church is called to share in God's mission.

Although this thinking about the IN and OUT dimensions of Church has validity, as we have already noted, it does not completely accord with Jesus’ teaching here. This is, in part, because the Church has sometimes made an unfortunate separation between time together in the fold and time out in the world. When this has happened, churches have tried to get Christians to spend as much time together in the fold as possible and have therefore focused primarily on church as the place when God is seen and heard.

Such thinking overlooks the fact that Jesus’ parables are stories of everyday life, often of working life. They are stories of the kingdom of God being seen and experienced and that happens most clearly in our everyday lives rather than in church. When we gather together in the fold, in church, we expect to hear from and experience God, so it is when we then scatter to our homes, workplaces and communities that the real test comes. Do we also encounter and feed on God in those places too; in our homes, workplaces and communities? If we do, then we are experiencing and revealing God in the reality of our lives and that is what actually forms a real and eloquent witness to the reality of God in our lives and world. That is why mission is part of the OUT dimension of church.

Then, like Mark Dean bringing images from outside the church into the church to inform our reflection on crucifixion and resurrection, we, too, can bring back stories of encountering the reality of God in the reality of our lives into our gathering together in church to encourage one another that God is to be found both in church and also in the world he has made.

That thought can also help us with another concern that is rightly raised when there is talk of being in and out in relation to church or salvation; that is an understandable and right concern for those who are or who think themselves to be on the outside. Despite the language of in and out, Jesus’ teaching here is inclusive. The sheepfolds he used as his illustrations were communal. Everyone in the village who had sheep brought their sheep to the communal fold overnight. That is why Jesus talks of other flocks and of the sheep recognising the voice of their shepherd. Metaphorically he is referring to the Jews as one folk and the Gentiles as another to say that in God all will ultimately form one flock. Additionally, as we have seen, the boundary separating those on the inside from those on the outside is only for the creation of a temporary safe space and is then breached as the flock go back into the wider world during daylight hours.

The job of the shepherd – the role that Jesus says he plays - is not to keep the flock cooped up together in the sheepfold but to lead them out to find pasture because the sheep are to experience life in all its fullness and find God in this fullness. We see an example of this happening in practice when we look at the reading from Acts 2. 42 - 47 that we heard earlier. There, the early disciples spent time together in their homes, sharing what they had with each other – possessions, money, food – and learning together from their shepherds, the apostles. But they also left the safety of their own gatherings and went out into the city to the Temple and met and taught there too. So, in their practice there was the same pattern of coming in and going out that we have found in Jesus’ teaching. There was also the fullness of life that Jesus spoke about – we can sense the energy, excitement and enthusiasm of these people as they responded to all that Jesus had done for them by talking about him and sharing what they had with others. They had really come alive, their lives had meaning and purpose, their joy was to share all that they had.

We need this same pattern within our lives too; times of joining together with other Christians and with those who teach and lead us and times of being out in the world, in our families, communities and workplaces. Both are essential to us as Christians. If we are just out in the world without the support of times together in the fold, we are likely to become lost like the sheep for which the shepherd had to search. If we just remain in the fold then we do not experience life in all its fullness and do not reveal the reality of God in the reality of our lives. When we leave the fold - the gathering of God’s people – we do not go out on our own, the good Shepherd, Jesus, leads us out and goes with us that we may experience life in all its fullness, finding God in the reality of our lives.

May we, like the dancers at St Paul’s, learn to navigate the spaces of church and world, coming together for protection and comfort then perforating the boundary and moving out, before returning to the centre and reconnecting in different configurations and, as a result, enabling others to find themselves caught up within the action of these movements.

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Strawbs - Is It Today, Lord?

PARISH STUDY DAY - THE BIG STORY - THE BIBLE IN FIVE ACTS

Today, in this year's Parish Study Day at St Andrew's Wickford, we explored the amazing story told through the Bible from Creation to Jesus and the early Church and looked into the future and what it means for us.

Our ministry team each spoke on one of the five acts. I had Act 5, the Future, and this is what I shared:

Act 5 is the final act in the play and is based on the hints we receive in the Bible about the future and the end of time. These revolve around three key ideas: Jesus’ vindication; resurrection; and the coming in full of the kingdom of God.

Jesus’ vindication

In Mark 13: 1-8, we read of Jesus and his disciples going to the Temple in Jerusalem. As they were leaving, one of the disciples remarked on what a magnificent building the Temple was. Jesus’ response was to predict that it would shortly be completely and utterly destroyed. The Temple, at that time, was central to the whole Jewish faith. What Jesus was saying was that the whole way in which Judaism was practised at that time was going to be destroyed. A whole way of life wiped out. It was a shocking claim about a major crisis.

Mark records this for us because what Jesus predicted actually happened. In AD70 Titus, the adopted son of the Roman emperor Vespasian, “entered Jerusalem, burnt the Temple, destroyed the city and crucified thousands of Jews” (Wright). For Mark the fulfilment of Jesus’ prophecy, although a disaster for all those caught up in it, was the final vindication of all that Jesus had said and been and done. In that day, he says in verse 26 of this same chapter, men will see the Son of Man coming in clouds with great power and glory. In other words, people will realise that Jesus was who he claimed to be, the Messiah. The destruction of the Temple was proof that Jesus had spoken and acted truly; that he was a true prophet.

Christians over the centuries have often interpreted what Jesus said about the Temple and his vindication as a true prophet in terms of his second coming but New Testament scholar Tom Wright has comprehensively and, in my view, conclusively demonstrated that these passages are best understood in relation to the destruction of the Temple in AD70. Because Jesus is vindicated through these prophecies as being a true prophet, we then know that what he does say about the future can be trusted implicitly.

Resurrection

In John’s Gospel, we explicitly hear Jesus speaking about himself as the resurrection - “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live” (John 11:25). In John 6:40, Jesus says, “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” and, in John 14:19, Jesus says to his disciples, “Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live.”

He is able to make these promises because he knows that God will raise him from death on Easter Day. That truth is what his followers come to understand after his resurrection. St Paul writes in 1 Corinthians 15:20, “Christ has been raised from the dead, the first fruits of those who have fallen asleep.” What happened to Christ will also happen to use. He is the firstborn from the dead and we are those who will follow him by also rising from death. In Romans 6:5, Paul writes, “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” and, in Romans 8:11, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” Back in 1 Corinthians, we read in 15:21-22, “For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive.” In 1 Thessalonians 4:14, we are told that, “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.”

Jesus’s death and resurrection provide the template for our future eternal life, along with the assurance that we will be raised as he was raised. Jesus’ resurrected body differs in some ways from his body prior to death, in that he is not always recognised by those who knew him and he is able to appear and disappear at will. However, there is much continuity too between his resurrected body and his pre-resurrected body. This leads St Paul to state in 1 Corinthians 15.40-44, that:

“There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. There is one glory of the sun and another glory of the moon and another glory of the stars; indeed, star differs from star in glory.

So it is with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonour; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a physical body; it is raised a spiritual body. If there is a physical body, there is also a spiritual body.”
He concludes that we will “bear the image of the one of heaven”, meaning the image of Jesus.
So, the promise that Jesus gives us is of a resurrected future together with him in eternity. But what will that look like?

The kingdom of God

The kingdom of God was the main topic of Jesus’ teaching during his time on earth. Most of his Parables begin, the kingdom of God is like … buried treasure, a pearl of great price, a lost coin, sheep or Son that are found, and so on. Bringing the news that the kingdom of God was coming was the reason for his travels and preaching across Israel during the three years of his ministry. In doing so, he took on the task that God had originally given to the people of Israel, that of being a light to the nations, which is why he proclaimed himself to be the light of the world.

Through Jesus’ life, death and resurrection, the kingdom of God is established in our world for the first time as, for the first time, a human being lives out God’s intent for humanity in full. In Jesus, we see the rule and reign of God in practice, because Jesus is the fullest expression of God that can be revealed in a human being.

As Christians, we are called to follow in Jesus’ footsteps by living under the rule and reign of God. We do this imperfectly, so can, at best, create temporary signs of what the kingdom of God looks like in practice but when we feed the hungry, give water to the thirsty, welcome strangers, clothe the naked, take care of those who are sick, and visit prisoners, we come as close as we possibly can.

However, at an unknown time in the future, God’s kingdom will come in full – as we pray in the Lord’s Prayer – “Your kingdom come, Your will be done, on earth, as it is in heaven”. St Paul writes in 1 Corinthians 15.20-28:

“But in fact Christ has been raised from the dead, the first fruits of those who have died. For since death came through a human, the resurrection of the dead has also come through a human, for as all die in Adam, so all will be made alive in Christ. But each in its own order: Christ the first fruits, then at his coming those who belong to Christ. Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “All things are put in subjection,” it is plain that this does not include the one who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.”

The prophets, including Isaiah and John, the writer of Revelation, give us glimpses of what this peaceable kingdom will look like.

Isaiah speaks, in 9.2,6&7, of a people who walked in darkness seeing a great light:

“For a child has been born for us,
a son given to us;
authority rests upon his shoulders,
and he is named
Wonderful Counsellor, Mighty God,
Everlasting Father, Prince of Peace.
Great will be his authority,
and there shall be endless peace
for the throne of David and his kingdom.
He will establish and uphold it
with justice and with righteousness
from this time onward and forevermore.”

Then, in 11.6-9, he gives a vision of the peaceable kingdom of God, in which as he prophesies in 2.4 this child “shall judge between the nations and shall arbitrate for many peoples; they shall beat their swords into ploughshares and their spears into pruning hooks; nation shall not lift up sword against nation; neither shall they learn war any more”:

“The wolf shall live with the lamb;
the leopard shall lie down with the kid;
the calf and the lion will feed together,
and a little child shall lead them.
The cow and the bear shall graze;
their young shall lie down together;
and the lion shall eat straw like the ox.
The nursing child shall play over the hole of the asp,
and the weaned child shall put its hand on the adder’s den.
They will not hurt or destroy
on all my holy mountain,
for the earth will be full of the knowledge of the Lord
as the waters cover the sea.”

Building on visions like these, John, in Revelation 21, sees earth and heaven united when the kingdom of God comes in full on earth:

Then I saw “a new heaven and a new earth,” for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”

He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.”

This is the culmination of the story that is told in and through the Bible. It is the vision towards which everything points. It is a vision of heaven come on earth, of eternal peace in the presence of God, where evil is eradicated and God’s rule encompassing all things, and where we are resurrected to be with God, with each other and with creation for ever.

Living God’s future now

Our calling in the present is to creating signs of this coming kingdom by living as fully as we can in anticipation of the coming kingdom. That is why we emphasise Being With as a key theme or idea for our Parish and our lives. In the coming kingdom, there will be nothing for us to fix, there will simply be being with God, with each other and with creation. Each of these will involve endless exploration because, in God, there is always more to discover.

Wonderings

I wonder what excites you about this vision of the future.
I wonder what questions it raises for you about the future.
I wonder how you think we can best live God’s future now.

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Leonard Cohen - Going Home. 

The kingdom of God belongs to such as these

Here's the sermon that I shared at St Catherine’s Wickford this evening:

Throughout Church history, Jesus’ followers have often wanted to build worship primarily around the experiences and preferences of adults and thereby exclude children from encountering Jesus. This tendency goes right back to Jesus’ first disciples who mirrored the perceptions of a society in which children had no status and therefore actively sought to prevent children from encountering Jesus.

Jesus, as he so often did, turned their perceptions upside down by stating that the kingdom of God belongs to children and that anyone who will not receive the kingdom of God like a little child will never enter it (Mark 10:13-16).

Too many of those who come to church as adults are in danger of not receiving the kingdom of God because they are unable or unwilling to receive God and to worship God as a child can and does.

All age worship is one of the aspects of Church life and worship where this unwillingness to receive from God as a child becomes most apparent. There are many benefits to all age worship. As the name states, it provides an opportunity for all ages to worship together - a time when we can truly be a worshipping community. Children can enjoy being with adults in worship in ways that are not usually open to them. Adults have the opportunity to worship in a different way, one that is not so word-based, being more visual and interactive.

The church is intended to be a family and when have separate worship for different age groups, we forget that. An all-age service reminds everyone—from the smallest child to the most seasoned believer—that they belong here. Together. Children get to see the big picture of church and older generations can find purpose in showing up for the next generation. And everyone walks away feeling like they’re part of something bigger.

Discipleship happens when generations live out faith side by side. All-age services create space for those moments—where a child sees faith modelled by an adult who’s not their parent, and older generations see their investment bearing fruit. That is where the church gets strong.

The church should also be a glimpse of what’s coming. And in heaven, worship won’t be divided by age. When we worship together, we get a small preview of that future day. It’s not about musical styles. It’s not about personal preferences. It’s about bringing everyone together to focus on the One who brings us together. That kind of unity is powerful. And it’s well worth building.

In addition, to all these things all age worship teaches adults the fundamental truth that to genuinely and fully experience God and receive from God, they must become child-like. The resistance we have to this, like the resistance people have towards having their feet washed on Maundy Thursday, is based ultimately on the pride that we take in our own self-image.

As parents and grandparents, we quickly learn that if we cannot get down on the floor or the grass or the sand alongside our children or grandchildren, then our interaction and relationship with them will be severely constrained. We become better parents and grandparents when we share our children’s and grandchildren’s experiences and interests. It is just the same in church, we become better Christians as we worship in ways that involve and engage children.

All too often as adults, we think we have everything to give to children and nothing to learn from them. That’s how Jesus’ first disciples also thought. They were wrong then and we are often wrong now in just the same way. Jesus says to us, as he said to them, Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it. And he took the children in his arms, placed his hands on them and blessed them. May it be so with us too. Amen.

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Damien Rice - On Children.

Church Times: Art review: Slipping the Veil (St Bartholomew the Great, London EC1)

My latest exhibition review for Church Times is on Slipping the Veil (St Bartholomew the Great, London EC1):

'“Slipping the Veil” seeks to offer what is constantly discovered in St Bartholomew the Great, whether through its architecture, space, or worship: the offer of glimpses beyond time and materiality. What the building and exhibition offer is, in the words of T. S. Eliot, a pattern of timeless moments. In the brief time that this exhibition is in this space, take the opportunity to slip the veil of time to experience a momentary glimpse of the timeless.'

For my review of an earlier exhibition at St Bartholomew the Great see here.

Other of my pieces for Church Times can be found here. My writing for ArtWay can be found here. My pieces for Artlyst are here, those for Seen & Unseen are here, and those for Art+Christianity are here.

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Nick Cave - Seven Psalms.

Seen and Unseen: Heading Home: a pilgrimage that breaks out beauty along the way

My latest article for Seen and Unseen is entitled 'Heading Home: a pilgrimage that breaks out beauty along the way'. The article focuses on a film called 'Heading Home' which explores how we can learn a new language together as we travel:

'The aim of all these initiatives is, as Ahmanson explains, what has always been the aim; “to serve this world to make it more like the heavenly home” where our ultimate citizenship lies, and to do so by “creating beauty in buildings and art and music and serving the suffering and those in all kinds of need”. The aim of all these initiatives is, as Ahmanson explains, what has always been the aim; “to serve this world to make it more like the heavenly home” where our ultimate citizenship lies, and to do so by “creating beauty in buildings and art and music and serving the suffering and those in all kinds of need”.'

For more on 'Heading Home', see my interview for ArtWay with Roberta Ahmanson, Siobhán Jolley and Ben Quash.

My first article for Seen and Unseen was 'Life is more important than art' which reviews the themes of recent art exhibitions that tackle life’s big questions and the roles creators take.

My second article 'Corinne Bailey Rae’s energised and anguished creative journey' explores inspirations in Detroit, Leeds and Ethiopia for Corinne Bailey Rae’s latest album, Black Rainbows, which is an atlas of capacious faith.

My third article was an interview with musician and priest Rev Simpkins in which we discussed how music is an expression of humanity and his faith.

My fourth article was a guide to the Christmas season’s art, past and present. Traditionally at this time of year “great art comes tumbling through your letterbox” so, in this article, I explore the historic and contemporary art of Christmas.

My fifth article was 'Finding the human amid the wreckage of migration'. In this article I interviewed Shezad Dawood about his multimedia Leviathan exhibition at Salisbury Cathedral where personal objects recovered from ocean depths tell a story of modern and ancient migrations.

My sixth article was 'The visionary artists finding heaven down here' in which I explored a tradition of visionary artists whose works shed light on the material and spiritual worlds.

My seventh article was 'How the incomer’s eye sees identity' in which I explain how curating an exhibition for Ben Uri Online gave me the chance to highlight synergies between ancient texts and current issues.

My eighth article was 'Infernal rebellion and the questions it asks' in which I interview the author Nicholas Papadopulos about his book The Infernal Word: Notes from a Rebel Angel.

My ninth article was 'A day, night and dawn with Nick Cave’s lyrics' in which I review Adam Steiner’s Darker With The Dawn — Nick Cave’s Songs Of Love And Death and explore whether Steiner's rappel into Cave’s art helps us understand its purpose.

My 10th article was 'Theresa Lola's poetical hope' about the death-haunted yet lyrical, joyful and moving poet for a new generation.

My 11th article was 'How to look at our world: Aaron Rosen interview', exploring themes from Rosen's book 'What Would Jesus See: Ways of Looking at a Disorienting World'.

My 12th article was 'Blake, imagination and the insight of God', exploring a new exhibition - 'William Blake's Universe at the Fitzwilliam Museum - which focuses on seekers of spiritual regeneration and national revival.

My 13th article 'Matthew Krishanu: painting childhood' was an interview with Matthew Krishanu on his exhibition 'The Bough Breaks' at Camden Art Centre.

My 14th article was entitled 'Art makes life worth living' and explored why society, and churches, need the Arts.

My 15th article was entitled 'The collective effervescence of sport's congregation' and explored some of the ways in which sport and religion have been intimately entwined throughout history

My 16th article was entitled 'Paradise cottage: Milton reimagin’d' and reviewed the ways in which artist Richard Kenton Webb is conversing with the blind poet in his former home (Milton's Cottage, Chalfont St Giles).

My 17th article was entitled 'Controversial art: how can the critic love their neighbour?'. It makes suggestions of what to do when confronted with contentious culture.

My 18th article was an interview entitled 'Art, AI and apocalypse: Michael Takeo Magruder addresses our fears and questions'. In the interview the digital artist talks about the possibilities and challenges of artificial intelligence.

My 19th article was entitled 'Dark, sweet and subtle: recovered music orientates us'. In the article I highlight alt-folk music seeking inspiration from forgotten hymns.

My 20th article was entitled 'Revisiting Amazing Grace inspires new songs'. In the article I highlight folk musicians capturing both the barbaric and the beautiful in the hymn Amazing Grace and Christianity's entanglement with the transatlantic slave trade more generally.

My 21st article was entitled 'James MacMillan’s music of tranquility and discord'. In the article I noted that the composer’s music contends both the secular and sacred.

My 22nd article was a book review on Nobody's Empire by Stuart Murdoch. 'Nobody's Empire: A Novel is the fictionalised account of how ... Murdoch, lead singer of indie band Belle and Sebastian, transfigured his experience of Myalgic encephalomyelitis/chronic fatigue syndrome (ME) through faith and music.'

My 23rd article was entitled 'Rock ‘n’ roll’s long dance with religion'. The article explores how popular music conjures sacred space.

My 24th article was an interview with Alastair Gordon on the artist’s attention which explores why the overlooked and everyday capture the creative gaze.

My 25th article was about Stanley Spencer’s seen and unseen world and the artist’s child-like sense of wonder as he saw heaven everywhere.

My 26th article was entitled 'The biblical undercurrent that the Bob Dylan biopics missed' and in it I argue that the best of Dylan’s work is a contemporary Pilgrim, Dante or Rimbaud on a compassionate journey.

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Josh Garells - Farther Along.

Seen and Unseen: Revisiting Amazing Grace inspires new songs

My latest article for Seen & Unseen is entitled 'Revisiting Amazing Grace inspires new songs'. In the article I highlight folk musicians capturing both the barbaric and the beautiful in the hymn Amazing Grace and Christianity's entanglement with the transatlantic slave trade more generally:

'The Sorrow Songs, Stolen From God and Grace Will Lead Me Home are three deeply moving and challenging albums, with [Angeline] Morrison and [Cohen] Braithwaite-Kilcoyne as the exceptional musicians linking all three, that tackle the history of the transatlantic slave trade, unearthing both incredible tales and uncomfortable truths. The Church is among the institutions that need most to hear and receive the truths and tales these albums share.'

My first article for Seen and Unseen was 'Life is more important than art' which reviews the themes of recent art exhibitions that tackle life’s big questions and the roles creators take.

My second article 'Corinne Bailey Rae’s energised and anguished creative journey' explores inspirations in Detroit, Leeds and Ethiopia for Corinne Bailey Rae’s latest album, Black Rainbows, which is an atlas of capacious faith.

My third article was an interview with musician and priest Rev Simpkins in which we discussed how music is an expression of humanity and his faith.

My fourth article was a guide to the Christmas season’s art, past and present. Traditionally at this time of year “great art comes tumbling through your letterbox” so, in this article, I explore the historic and contemporary art of Christmas.

My fifth article was 'Finding the human amid the wreckage of migration'. In this article I interviewed Shezad Dawood about his multimedia Leviathan exhibition at Salisbury Cathedral where personal objects recovered from ocean depths tell a story of modern and ancient migrations.

My sixth article was 'The visionary artists finding heaven down here' in which I explored a tradition of visionary artists whose works shed light on the material and spiritual worlds.

My seventh article was 'How the incomer’s eye sees identity' in which I explain how curating an exhibition for Ben Uri Online gave me the chance to highlight synergies between ancient texts and current issues.

My eighth article was 'Infernal rebellion and the questions it asks' in which I interview the author Nicholas Papadopulos about his book The Infernal Word: Notes from a Rebel Angel.

My ninth article was 'A day, night and dawn with Nick Cave’s lyrics' in which I review Adam Steiner’s Darker With The Dawn — Nick Cave’s Songs Of Love And Death and explore whether Steiner's rappel into Cave’s art helps us understand its purpose.

My 10th article was 'Theresa Lola's poetical hope' about the death-haunted yet lyrical, joyful and moving poet for a new generation.

My 11th article was 'How to look at our world: Aaron Rosen interview', exploring themes from Rosen's book 'What Would Jesus See: Ways of Looking at a Disorienting World'.

My 12th article was 'Blake, imagination and the insight of God', exploring a new exhibition - 'William Blake's Universe at the Fitzwilliam Museum - which focuses on seekers of spiritual regeneration and national revival.

My 13th article 'Matthew Krishanu: painting childhood' was an interview with Matthew Krishanu on his exhibition 'The Bough Breaks' at Camden Art Centre.

My 14th article was entitled 'Art makes life worth living' and explored why society, and churches, need the Arts.

My 15th article was entitled 'The collective effervescence of sport's congregation' and explored some of the ways in which sport and religion have been intimately entwined throughout history

My 16th article was entitled 'Paradise cottage: Milton reimagin’d' and reviewed the ways in which artist Richard Kenton Webb is conversing with the blind poet in his former home (Milton's Cottage, Chalfont St Giles).

My 17th article was entitled 'Controversial art: how can the critic love their neighbour?'. It makes suggestions of what to do when confronted with contentious culture.

My 18th article was an interview entitled 'Art, AI and apocalypse: Michael Takeo Magruder addresses our fears and questions'. In the interview the digital artist talks about the possibilities and challenges of artificial intelligence.

My 19th article was entitled 'Dark, sweet and subtle: recovered music orientates us'. In the article I highlight alt-folk music seeking inspiration from forgotten hymns.

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Angeline, Cohen and Jon - Grace will lead me home.

The kingdom of heaven is like this …

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

“The kingdom of heaven is like this …” That is how many of Jesus’ parables begin and his introduction makes clear that the parables are told not to impart general spiritual truths but to help us recognise the kingdom of heaven when we see it. Jesus tells us that the kingdom of heaven is like a seed, a portion of yeast, a hidden treasure, a fine pearl, a fishing net, and a storeroom containing both new and old items.

The parables of the mustard seed and the yeast are both to do with small things that have a big impact. Jesus describes the mustard seed as being the smallest of seeds but it grows to become the biggest of plants; a tree in which birds can make their nests. The phrase a ‘mustard seed’ has entered our language as a little idea that grows into something bigger and that is of course literally what happened with the Jesus movement itself. It was a relatively small grouping of obscure people that died when its founder, Jesus died, but which, following his resurrection and the coming of the Holy Spirit at Pentecost grew to become the largest religion in history and also within the world currently.

The story of the yeast gives us a different way of understanding the kingdom of God through a growth that is not just in terms of size but also in terms of influence. The yeast does not become large but its effect in the dough is to cause it to rise. In this story the kingdom of God, although small, is the catalyst for change and development.

Today we have read parables in which the kingdom of God needed to be searched out and in which to gain the kingdom of God involved giving everything we have (Matthew 13. 44-46). In these parables the kingdom of God is like a treasure and a fine pearl; both precious and beautiful. How can we understand this aspect of the kingdom? We could say that the kingdom is both precious and beautiful because it is the place where people live as God intended us to live. It is a place of “love, joy, peace, patience, kindness, goodness, faithfulness, humility and self-control” (Galatians 5. 22-23). It is a place where there will be “no more death, no more grief or crying or pain” (Revelation 21. 4).

Such a place is indeed worth searching for and giving everything for. In fact, it can only be gained by giving up everything we have. As Jesus said on a number of occasions, “whoever tries to keep his life will lose it, and whoever loses his life will preserve it” (Luke 17. 33). We only find and enter the kingdom of God when we give up our selfish grasping after life for ourselves and what we can get out of it.

Finally, Jesus told two parables that show the inclusivity of the kingdom of God. In the parable of the fishing net, the kingdom includes both the good and the bad; while in the parable of the storeroom the kingdom of God contains both the old and the new. You might say, “that’s all well and good but the parable of the fishing net is about the good being kept and the bad thrown away.” You would be right, but it is important to note that that judgement is God’s judgement and is carried out at “the end of the age.” In the meantime good and bad are both in the net together and we don’t know which is which. So, we have to trust God’s future judgement and not attempt to pre-judge people now.

In this parable, and the parable of the weeds, Jesus is commending here the aspect of Anglicanism that, it seems to me, has always been its great strength and glory; its holding together from its inception of ‘catholics’ (with a small ‘c’) and protestants and in more recent centuries its holding together of the diverse streams that have developed within those traditions – anglo-catholicism, evangelicalism, liberalism, the charismatic movement and so on. By holding these things together now we show our humility (in that we know we can’t judge rightly ourselves) and trust in God’s ability to judge rightly (and perhaps surprisingly) in future.

These parables suggest that the kingdom of God has small beginnings but major influence and effects. They suggest that the kingdom of God reveals how human life should be lived here and now but requires us to give up our selfish ways of life in order to find it. And they suggest the kingdom of God is found in communities that are inclusive, humble and trusting. The Christian Church has, at its best, been a sign of the kingdom of God in the world and in this community. The challenge for us this morning is to learn from these parables and continue to do what Jesus did by creating signs of the kingdom of God in our own day and time.

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Taize - The Kingdom Of God.

Abundant, profligate, indiscriminate, and reckless love

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

The Royal Horticultural Society says that sowing seeds outdoors is very straight forward – just think of how many plants scatter their seeds and they grow where they land as soon as it is moist and warm. The secret to success when sowing seeds outside is to prepare a good seedbed, free of weeds and with a crumble-like soil-surface texture. Beds should be dug over in advance to allow time for the soil to settle. Cover the bed to suppress weeds then level the surface and create a crumble-like tilth picking off any remaining weeds and debris. Other problems to be addressed include pigeons and other birds which can be a pest.

Just as in the Parable of the Sower (Matthew 13. 1 – 23), the RHS guidance is that seeds are less likely to grow well where there are weeds, debris like rocks and stones, or where birds can eat the seeds. Seeds are likely to grow well in good, well-prepared soil. So far, so good; so far, so similar – the secrets of growing good crops were really no different in the time of Jesus from those of today. Given that as much was known then about sowing seeds as is known now, there is just one strange element to Jesus’ story and that is the fact that the sower deliberately sows seeds in the areas where seeds are less likely to grow, as well as in the prepared soil where the seeds are more likely to grow well. The sower is profligate with the seeds in a way that goes counter to the advice from the RHS which, as we have seen, is consonant with the understanding of sowing demonstrated by the parable. So why does the sower ignore good practice and deliberately sow seeds on the path, the rocky ground and among the thorn bushes? Does this strange aspect to the story tell us something significant about God?

The seed is the Word of the kingdom and the Word, John’s Gospel tells us, is Jesus himself. So, it is Jesus himself who is being scattered throughout the world as the seed being sown in this parable (perhaps in and through the Body of Christ, the Church). As the seed was sown indiscriminately, even recklessly, there was a breadth to what was going on here as the places that were known to be poor places for seed to grow were nevertheless given the opportunity for seeds to take root.

This suggests to us the indiscriminate and reckless nature of God’s love for all. It means that no part of our community or our world is off limits to Jesus or to us as the body of Christ. Within HeartEdge, the international, ecumenical movement for renewal within the broad church that has been initiated by St Martin-in-the-Fields and of which we are part, we express this in terms of churches seeking to be at the heart of their communities whilst also being with those who are on the margins or at the edge. By being at the heart and on the edge our mission and ministry will have something of the breadth with which the sower scatters the seed in this parable.

The sower scatters the seed indiscriminately because the life of Jesus can spring up and flourish anywhere. This means that the life of Christ grows outside the church as well as within it. As a result, our task as Christians is not simply to take the love of Christ to all parts of our community and world but also to be actively looking to see where the seed of Jesus is taking root, growing and bearing independently of anything that the church has done. Another of the key concepts for HeartEdge is that God is continually sending gifts to the church of people who we don’t expect or recognise as being Jesus. The renewal of the Church has not come from those already within it, so instead it is likely to come from those who are currently outside of or on the edge of Church.

There are many people and organisations of good will in our communities with which we, as churches, are not yet engaging who nevertheless are well disposed towards the Church and will give some form of support, if the right connection can be made.

There are also many people and organisations of good will in our communities with which we, as churches, are not yet engaging who nevertheless are acting in ways that bring Christ to others by giving food to the hungry, drink to the thirsty, welcoming the stranger, clothing the naked and visiting those in prison. We need to look for signs of God within our communities and then come alongside those people in solidarity and support for the ways in which they are bringing Christ to others.

The love of God as shown in the Gospels and in this parable is abundant, profligate, indiscriminate, and reckless. It is, as Jesus says elsewhere, pressed down, shaken together, poured out and overflowing. Jesus came to give us life in abundance, life in all its fullness, yet, within our churches we often operate with a mind-set of scarcity.

The church is getting smaller and becoming narrower. Those regularly attending worship are fewer. The church’s reputation and energy are becoming associated with initiatives that are introverted and often lack the full breadth of the gospel. In response we often focus on what our church doesn’t have, who isn’t there, and what problems it faces. In a deficit culture we begin with our hurts and our stereotypes, and find a hundred reasons why we can’t do things or certain kinds of people don’t belong. As churches we are often quick to attribute our plight to a hostile culture or an indifferent, distracted population or even a sinful generation; but much slower to recognise that our situation is significantly of our own making. In the imagery of this parable when we focus on our deficits, we are focusing on the path, the rocky ground and the thorn bushes.

By contrast, in HeartEdge, we believe that churches can do unbelievable things together by starting with one another’s assets, not our deficits. We believe churches and communities thrive when the gifts of all their members are released and they build one another’s assets. We are enough as local communities because God has given us what we need in each other. We also believe that God is giving the church everything it needs for the renewal of its life in the people who find themselves to be on the edge. Wisdom and faith are found in the places of exile and rejection. The rejected are to be sought out because they are the energy and the life-force that will transform us all. If you are looking for where the future church is coming from, look at what the church and society has so blithely rejected.

The life of the church is about constantly recognising the sin of how much we have rejected, and celebrating the grace that God gives us back what we once rejected to become the cornerstone of our lives. Thus is deficit turned to plenitude, threat turned to companionship, and fear turned to joy. This is the life of the kingdom. The life of the kingdom of God is found in recognising the abundance of the seed that is continually being sown. The life of the kingdom of God is found when we expect and look for the growth of that seed at the heart and on the edge, often in unanticipated ways, in surprising places and in unexpected people.

May we commit to being a people who live out of the abundance of God, rather than our scarcity, by beginning with our assets, not our deficits; both those within our church and those without. Amen.

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We Plough The Fields And Scatter.

Seen and Unseen: Art makes life worth living

 My latest article for Seen & Unseen is entitled 'Art makes life worth living' and explores why society, and churches, need the Arts:

'Churches feature within these arguments because they often host or organise cultural events, exhibitions, installations and performances which contribute towards the economic, social, wellbeing and tourism impacts achieved by the arts and culture. The Arts are actually central to church life because, as well as being places to enjoy cultural programmes such as concerts and exhibitions and also being places to see art and architecture, many of the activities of churches take place within beautiful buildings while services combine drama, literature, music, poetry and visuals.'

My first article for Seen and Unseen was 'Life is more important than art' which reviews the themes of recent art exhibitions that tackle life’s big questions and the roles creators take.

My second article 'Corinne Bailey Rae’s energised and anguished creative journey' explores inspirations in Detroit, Leeds and Ethiopia for Corinne Bailey Rae’s latest album, Black Rainbows, which is an atlas of capacious faith.

My third article was an interview with musician and priest Rev Simpkins in which we discussed how music is an expression of humanity and his faith.

My fourth article was a guide to the Christmas season’s art, past and present. Traditionally at this time of year “great art comes tumbling through your letterbox” so, in this article, I explore the historic and contemporary art of Christmas.

My fifth article was 'Finding the human amid the wreckage of migration'. In this article I interviewed Shezad Dawood about his multimedia Leviathan exhibition at Salisbury Cathedral where personal objects recovered from ocean depths tell a story of modern and ancient migrations.

My sixth article was 'The visionary artists finding heaven down here' in which I explored a tradition of visionary artists whose works shed light on the material and spiritual worlds.

My seventh article was 'How the incomer’s eye sees identity' in which I explain how curating an exhibition for Ben Uri Online gave me the chance to highlight synergies between ancient texts and current issues.

My eighth article was 'Infernal rebellion and the questions it asks' in which I interview the author Nicholas Papadopulos about his book The Infernal Word: Notes from a Rebel Angel.

My ninth article was 'A day, night and dawn with Nick Cave’s lyrics' in which I review Adam Steiner’s Darker With The Dawn — Nick Cave’s Songs Of Love And Death and explore whether Steiner's rappel into Cave’s art helps us understand its purpose.

My 10th article was 'Theresa Lola's poetical hope' about the death-haunted yet lyrical, joyful and moving poet for a new generation.

My 11th article was 'How to look at our world: Aaron Rosen interview', exploring themes from Rosen's book 'What Would Jesus See: Ways of Looking at a Disorienting World'.

My 12th article was 'Blake, imagination and the insight of God', exploring a new exhibition - 'William Blake's Universe at the Fitzwilliam Museum - which focuses on seekers of spiritual regeneration and national revival.

My 13th article 'Matthew Krishanu: painting childhood' was an interview with Matthew Krishanu on his exhibition 'The Bough Breaks' at Camden Art Centre.

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Mavis Staples - High Note.