Shut the door

Here's the reflection I shared at today's Deanery Mothers' Union Service at St Catherine's Wickford:

From the mid-1920s onwards, Evelyn Underhill became highly-regarded as a retreat conductor and an influential spiritual director. Her first experience of a conducted retreat at the Pleshey retreat house in 1922 transformed her attitude toward church and vocation, and began the process of clarifying her own calling.

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

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

In her book on The Fruits of The Spirit, she wrote about today's Gospel passage (Matthew 6.1-6, 16-18) in relation to retreats:

“Christ, who so seldom gave detailed instruction about anything, did give some detailed instruction of that … recollection which is the essential condition of real prayer, real communion with God.

"When you pray, go into a room by yourself - and shut the door." I think we can almost see the smile with which He said those three words, and those three words define what we have to try to do. Anyone can retire into a quiet place and have a thoroughly unquiet time in it - but that is not … the shutting of the door …

Shut the door. It is an extraordinarily difficult thing to do. Nearly everyone pulls it to and leaves it slightly ajar so that a whistling draught comes in from the outer world, with reminders of all the worries, interests, conflicts, joys and sorrows of daily life.

But Christ said shut and He meant shut. A complete barrier deliberately set up, with you on one side alone with God and everything else without exception on the other side. The voice of God is very gentle; we cannot hear it if we let other voices compete. It is no use at all to enter that room, that inner sanctuary, clutching the daily paper, the reports of all the societies you support, your engagement book and a large bundle of personal correspondence. All these must be left outside.

The object … is not intercession or self-exploration, but such communion with Him as shall afterwards make you more powerful in intercession; such self loss in Him as shall heal your wounds by new contact with His life and love.”

Evelyn Underhill was writing specifically for retreatants but Jesus’ words were not originally addressed to those on retreat. Instead, they were addressed to ordinary people going about their everyday lives, so his call to shut the door when praying was not once a year when we are on retreat but each time we pray. Likewise, seeking the opportunity of being alone with God and attending to God in order that we may do His will better in our everyday lives is not intended by Jesus as a once a year opportunity, rather as a regular experience.

The reward that God provides for our private prayers is the multiplication of all that we give, as St Paul says in our reading from 2 Corinthians 9: ‘He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness.’

That was the experience of Mary Sumner who, in 1876, wrote her own personal prayer which she then prayed every day for the rest of her life: ‘All this day, O Lord, let me touch as many lives as possible for thee; and every life I touch do thou by thy spirit quicken, whether through the word I speak, the prayer I breathe or the life I live. Amen.’

Later, Mary decided that a new organisation was needed in her parish and the first branch of Mothers' Union was begun. She was spurred into action when her eldest daughter gave birth to her first baby. Mary remembered her feelings of inadequacy as a young mother charged with the terrible responsibility for a new life. She believed that women from every class needed to understand that motherhood was a profession and be equipped to perform it. Motherhood involved more than providing for the physical needs of children. The primary responsibility of mothers was to raise their children in the love of God. Mothers could only do this, she believed, if their lives were firmly rooted in prayer.

Her plan for a new form of mothers’ meeting, bringing together mothers of all classes, did not start auspiciously. Having gathered the women of the parish in the Rectory, Mary could not present her ideas due to nerves. She had to call them together again a week later to explain the objects of the new society and to give out simple cards containing practical suggestions.

In 1885, Bishop Ernest Wilberforce of Newcastle called on Mary to speak to a women's meeting made up of 1000 poor and anxious women at the Portsmouth Church Congress. Despite her initial resistance, as at that time respectable women did not address public meetings, she agreed. Painting a picture of the low moral standards in the country, she asked what could be done to improve the national character. Her answer was that the power for change lay in the hands of mothers. If women united in prayer and committed themselves to a Christian life the nation could be transformed.

The meeting responded to her passion and conviction with a rousing ovation. It was on this wave of public enthusiasm that the Bishop of Winchester decided to make Mothers' Union a diocesan organisation. This decision was destined to change the lives of many far beyond the boundaries of the diocese of Winchester.

The global movement that is the Mothers’ Union began with personal prayer in a room with a shut door and grew as a result of the prayer that underpinned its growth. May our generation commit ourselves to prayer by following the examples of Jesus, Evelyn Underhill and Mary Sumner. Amen.

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Celebrating Evelyn Underhill at the Retreat House with Canon John Howden.

Conversation as communion

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

In the Synoptic Gospels – Matthew, Mark and Luke - Jesus is portrayed as a teller of pithy and pointed stories but in John’s Gospel this is not the case and, instead, Jesus is portrayed as engaging in conversation with those around. Nathanael, Mary, the mother of Jesus, Nicodemus, the Samaritan woman, the crowds of Jews and their leaders, Mary and Martha, and Pilate are all examples of people who are recorded as having significant conversations with Jesus.

Like them, the writer of this Gospel has entered into conversation with God himself and has entered “into the maturity and fullness of the Lord’s Prayer as a dialogue between Father and Son” learning to listen as well as to speak, “as Jesus listened to the Father and offered himself to bring to carry out the secret purpose which the Father could not bring to fruition without him”. For him, as for Jesus, self-consciousness has become prayer – a conversation with God. It is this same conversation into which he, following Jesus, wishes to draw us.

Jesus as God’s Son is in conversation with both God the Father and with God the Spirit. Jesus said to them, ‘Very truly, I tell you, the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise. The Father loves the Son and shows him all that he himself is doing; and he will show him greater works than these, so that you will be astonished.” (John 5. 17-30)

The Son claims that he hears from the Father and speaks just what the Father has taught him (John 8: 26 – 29). He also claims that his relationship with the Father is not just one way, rather the Father also always hears the Son (John 11: 41 & 42). Similarly, he says that the Spirit will not speak on his own but only what he hears (John 16: 13). The Spirit is sent, like the Son, by the Father, but comes in the name of the Son to remind the disciples of everything that the Son said to them (John 14: 26 & 27). This interplay or dialogue within the Godhead between Father, Son and Spirit can be summed up in the words of John 3. 34-35: “For the one whom God has sent speaks the words of God; to him God gives the Spirit without limit. The Father loves the Son and has placed everything in his hands.”

John’s Gospel dramatises for us the extent to which Jesus was in the conversation with God and to which this conversation was Jesus. Conversation here is essentially another word for communion: “God is no more than what the Father, Son and Spirit give to and receive from each other in the inseparable communion that is the outcome of their love. Communion is the meaning of the word: there is no ‘being’ of God other than this dynamic of persons in relation”.

Stephen Verney called this the ‘Dance of Love’, the interplay between the Father, the Spirit and Jesus into which we are invited to enter: “”I can do nothing”, [Jesus] said, “except what I see the Father doing”. If he lays aside his teaching robes and washes the feet of the learners … it is because he sees his Father doing it. God, the Father Almighty, the maker of heaven and earth, is like that; he too lays aside his dignity and status as a teacher. He does not try to force his objective truth into our thick heads, but he gives himself to us in acts of humble service; he laughs with us and weeps with us, and he invites us to know him in our hearts through an interaction and an interplay between us. It is this knowledge that Jesus has received from the Father, and in the to and fro of this relationship he and the Father are one. They need each other. That is the pattern of how things potentially are in the universe, and of how God means them to be”.

In saying that we are called to enter in to this interplay within and between the Trinity, Verney is saying that we are called to join the conversation between Father, Son and Spirit. It is this that we see happening in John’s Gospel as Nathanael, Mary, Nicodemus, the Samaritan woman, the crowds of Jews and their leaders, the disciples, Mary and Martha, and Pilate among others are all drawn into the conversation within the Godhead.

God wants us to be in conversation, in dialogue, in debate, with him so that we can find him for ourselves, find ourselves in him, and embody his characteristics and interests in ourselves. The philosopher, Martin Buber, has argued that “God is not met by turning away from the world or by making God into an object of contemplation, a “being” whose existence can be proved and whose attributes can be demonstrated.” Instead, we can know God only in dialogue with him and this dialogue goes on moment by moment in each new situation as we respond with our whole being to the unforeseen and the unique.

Our dialogue with God interrogates the very nature of what we are, and how we understand our identity, as it is from the art of conversation that truth emerges and our identity is constructed. It is through this conversation that the Father loves us, showing us all that he is doing. Truth emerging and identity constructed are the greater works which he shows to us through this conversation and which astonish us. Amen.

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The Innocence Mission - Every Hour Here.

Transformation and change

Here's the reflection that I shared in the Church of England's online service and at St Andrew's Wickford this morning:

The story of Jesus turning water into wine at the wedding in Cana is a highly symbolic story of transformation (John 2: 1 – 11). It is a story that happens on the third day; the day which will become the day of resurrection. The third day is the day when what was dead comes back to life and here, we have a story of a wedding feast which is about to descend into disaster as the wine fails but which is then saved when water is turned into wine.

The water which becomes wine is that which was used for ritual washing. There were many reasons in Jewish law why cleansing from ritual impurities was required, so this was water which was in regular use. Jesus turns this water into wine which, at the Last Supper, was to become the symbol of his death. This wine of his death, unlike the water, is a once-for-all sacrifice for sin, just as the miraculous wine created at this wedding was a never-to-be repeated wine.

The wine saves the wedding feast and reminds us of the wedding which is still come between the bridegroom Jesus and his bride, the Church. That marriage is a symbol of God’s coming kingdom in which the governing principle is, “love one another.” Through this symbolic action Jesus is also seen to have moved from being the carpenter’s son to being God’s Son, the Messiah.

So, we have a story which is rich in symbolism and one where the symbolism speaks of sacrifice and transformation. Each transformation involves something ordinary – water, a wedding, and a carpenter’s son. Throughout his ministry Jesus is constantly taking ordinary, everyday things and transforming them so that they express something of God and his kingdom:

Jesus takes water and transforms it into the very best wine.
Jesus takes a child’s lunch and feeds 5,000, with 12 baskets left over.
Jesus takes bread and wine saying this is my body and my blood.
Jesus takes human life and makes it reveal God.
Jesus takes the ordinary and transforms it.

Jesus tells stories of lost coins, lost sheep, lost people, of seeds and weeds, of yeast and mustard and figs, of shepherds and farmers, workers and tenants, masters and servants, widows and judges, the proud and the penitent, the beaten up and the foreigner, the wealthy and the starving.

Jesus says,
He is the bread of life, we will not hunger.
He is the water of life, we will not thirst.
He is the light of the world, we will see.
Jesus takes the ordinary and draws out revelation.

Jesus says,
We are the salt of the world, the taste bringers.
We are the light of the world, the clear sight bringers.
Jesus takes the foolish things of the world to shame the wise,
the weak things of the world to shame the strong,
the lowly things, despised things and the things that are not
to nullify the things that are.
Jesus called the 12 and the 72,
Those who were not wise, not influential, not of noble birth
to change the world.
Jesus calls you.

Jesus calls us to transformation. A transformation that is, as in the symbolism of this story, from constant impurity to purity through Jesus’ actions. This transformation occurs as we take into ourselves Christ’s sacrifice – as we drink the wine that represents his blood shed for us – and, when we do so, we become part of the best wedding feast possible – the wedding of Jesus and his bride the Church – which is the Kingdom of God, where the governing principle is, “love one another.”

Christianity is a religion of transformation and change because we are to grow into the likeness of Christ by being conformed to the pattern of his death and resurrection. We act out this story of transformation leading to celebration each time we celebrate communion. The bread and wine become the body and blood of Christ for us and we receive Christ into our lives being changed into his likeness in the process. We may arrive at communion as ordinary human beings but we leave as those who are being transformed into the very image and body of Christ himself.

Are we receiving Christ’s body and blood in order that we become like him? Is that why we come? Is that our prayer? Is that the one thing that we desire above all else?

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St Martin's Voices - I Am Changed.

Come to the feast of life

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

On this mountain the Lord of hosts will make for all peoples
a feast of rich food, a feast of well-matured wines,
of rich food filled with marrow, of well-matured wines strained clear. (Isaiah 25:6)

You prepare a table before me
in the presence of my enemies;
you anoint my head with oil;
my cup overflows.
Surely goodness and mercy shall follow me
all the days of my life,
and I shall dwell in the house of the Lord
my whole life long. (Psalm 23.5&6)

Then ordering the crowd to sit down on the ground, [Jesus] took the seven loaves and the fish; and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. And all of them ate and were filled; and they took up the broken pieces left over, seven baskets full. (Matthew 15.35-37)

In Old Testament prophecies, the Psalms of David, and the miracles and parables of Jesus, we see that God is inviting us to share in a banquet laid on the new heaven and new earth that he will create. In Jesus’ parables, invitations to the party are sent to all and sundry, including those who never get invited out, those from the wrong side of the tracks, the homeless and poor; all are invited and those who don’t come are those who choose to exclude themselves by making excuses because the one condition is that you drop everything to come there and then.

The great Elizabethan priest and poet George Herbert included some of the excuses we commonly make in his third poem about love. We draw back, he suggests, because of our sense of guilt, our sense that we are unworthy, unkind and ungrateful, that we have made mistakes with the gifts we have been given, and only deserve to serve not to be served:

Love bade me welcome: yet my soul drew back,
Guilty of dust and sin.
But quick-eyed Love, observing me grow slack
From my first entrance in,
Drew nearer to me, sweetly questioning,
If I lacked anything.

A guest, I answered, worthy to be here:
Love said, You shall be he.
I the unkind, ungrateful? Ah my dear,
I cannot look on thee.
Love took my hand, and smiling did reply,
Who made the eyes but I?

Truth Lord, but I have marred them: let my shame
Go where it doth deserve.
And know you not, says Love, who bore the blame?
My dear, then I will serve.
You must sit down, says Love, and taste my meat:
So I did sit and eat.

I identify strongly with this poem because it expresses how I felt as a teenager having come to faith but then being very aware of my faults and failings and so feeling like a hypocrite who did not deserve God’s love. I had to come to a point of realizing that God loved me regardless of whether I was good enough or not and whether I felt good enough or not. The moment of realization came for me when a youth leader took the time to listen to me and then showed me Romans 5. 6 – 8 which says this: "For when we were still helpless, Christ died for the wicked at the time that God chose. It is a difficult thing for someone to die for a righteous person. It may even be that someone might dare to die for a good person. But God has shown us how much he loves us — it was while we were still sinners that Christ died for us!" As the old hymn says, "I love Him because He first loved me." He didn’t wait for me to become deserving of his love, instead he showed his love for me while I was still far away from him. So, there is nothing I have to do to earn or deserve his love.

So, Jesus simply says, "come" and all I have to do to enter into his love is simply come. That is what George Herbert’s wonderful poem is all about. Whoever comes simply, like a child, accepting God’s invitation as it is, are those who sit and eat, who become saints and priests, who become Christ. For "little Christ" is all that ‘Christian’ means. The meal, the feast, the banquet, the party to which we are invited is communion; sharing in the body and blood of Christ as a precursor to the coming in full of the kingdom of God on earth as in heaven.

This table, the table of Jesus is our place of gathering: here you are welcomed, wanted, loved, here there is a place set for you; come, come to the feast of life. This is the table, not of the Church, but of the Lord. It is made ready for those who love him and who want to love him more.

So come, you who have much faith and you who have a little, you who have been here often and you who have not been for a long time, you who have tried to follow and you who have failed. Come, not because I invite you: it is our Lord, it is his will that those who want him should meet him here.

Come. Come to the feast of life that the Lord Almighty prepares for all peoples. A feast of rich food, the best of meats, the finest of aged wines, and water from the spring of life itself. A banquet at which tears are wiped away, disgrace removed, where death, grief, crying and pain are no more as God himself sits down to eat with his people.

Come, all you who thirst;
come, all you who are weary;
come, all you who are poor;
come, all you who are bitter;
come, all you who grieve;
come, all you who are sinners;
come, all you who are oppressed;
come, all you who are traitors;
come, all you who are sick;
come, all you who are lost.

Come to be saints;
come to be priests;
come to be Christians;
to be "little Christs."
Come to sit and eat
at the feast of life.

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Steve Bell - O come, O come Emmanuel.

Amazing grace, extravagent love and intimate communion

Here's the sermon that I shared this morning for Trinity Sunday at St Catherine's Wickford:

“The grace of the lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.” It is common practise in church meetings for those present to close the meeting by saying the grace out loud, and to each other. “We say those words so often, at the end of meetings – sometimes with head bowed low and sometimes looking round at each other so we can speak them directly to each other. They are so familiar to us that we could easily forget they come from the Bible.” (https://tauntonurc.org.uk/grace-for-trinity/)

John Wesley wrote of this prayer, “Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with a becoming reverence, with eyes and hearts lifted up to God.” (https://www.lords-prayer-words.com/famous_prayers/may_the_grace.html) I would like us to do what John Wesley commends and study the Grace more and more this morning, doing so on the basis of a combination of some translations of the passage. So, I’d like us to reflect together on the amazing grace of Jesus, the extravagant love of God, and the intimate communion of the Holy Spirit.

Let’s begin by thinking about where this prayer comes from. “It comes right at the end of a letter, or letters probably, that Paul wrote to a church he founded, but a church that had turned on him.” “It’s great that we have Paul’s collection of letters to the church at Corinth in the Bible if only because it reminds us that there never was a golden age when it was easy to be part of the church. This church argued, split, coped with scandal, economic division, with the charismatics versus the conservatives – all of which shows that there’s nothing much new under the sun. It’s clear when you read between the lines that Paul had been getting the first century equivalent of on-line abuse, that this church that he had set up had been getting at him for being too poor, too scruffy, for working with his hands, for not having the right qualifications.” He’s under attack and has to defend himself but, “at the end of this long, passionate, sometimes weary and difficult correspondence”, he “writes these simple and ageless words, ‘The grace of the lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.’”

“Maybe Paul composed [this prayer] and maybe he didn’t – maybe his churches used this blessing already and it was a phrase already known to them – but it’s an astonishing thought – that Christians through centuries and in many places have blessed each other with these same words. Reading them at the end of Paul’s letters gives them an added edge. These are not just pious, empty, words. He is saying them to people who have criticised him, hated him, attacked him, and abused him. He is wishing the grace of Jesus, the love of God, the fellowship of the Holy Spirit, upon those who cast him as an enemy. He says, in a way, it doesn’t matter what you say about me or what you think of me. Your abuse and attack isn’t going to make me anything different from the person I am determined to be; a person shaped by God’s grace, living God’s love, seeking fellowship, friendship, community with anyone.”

The effect of the Grace here is “to offer us the full resources of the faith”: “When Paul wrote to the Corinthians, he and they were both aware that they were doing and enduring some pretty terrible things. But Paul told them that God wanted to give them the grace of Jesus Christ, the love of God and the fellowship of the Holy Spirit. That is what God wants to do with all of us – to bless us with the gifts of the beautiful Trinity and to show us what human life – touched by such blessing – could really be like.” (https://tauntonurc.org.uk/grace-for-trinity/)

So, let’s look briefly at the individual parts of this prayer, beginning with amazing grace. U2’s song called ‘Grace’ defines the amazing grace of Jesus as follows: Grace “takes the blame”, “covers the shame” and “removes the stain”. “What once was hurt / What once was friction / What left a mark / No longer stings / Because Grace makes beauty / Out of ugly things / Grace finds beauty / In everything / Grace finds goodness in everything.” (https://www.u2.com/lyrics/53)

Jesus himself told a story about a son who squandered his father's inheritance (the parable of the prodigal son). When the son returns, rather than rejecting or disciplining him, the father runs to greet him and celebrates his return. That story gives us an insight into the kind of love that God gives. Grace is the unmerited favour of God which finds goodness in everything. We do not deserve the love and goodness that is freely and unconditionally given from heaven and all we can or need do is receive it. That is truly amazing grace.

When we understand grace in this way, we can see why God’s love is described as extravagant. There is no holding back in the economy of God’s love, instead there is an overwhelming generosity which involves self-emptying. St Paul writes in the letter to the Philippians that Jesus “who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death—even death on a cross.” There was no holding back when it came to Jesus sharing God’s love with us, not even the withholding of his own life.

The currency of the kingdom of God is of abundant generosity of things that never run out. “The secret of happiness is learning to love the things God gives us in plenty. There’s no global shortage of friendship, kindness, generosity, sympathy, creativity, faithfulness, laughter, love. These are the currency of abundance.

The Church of today needs to rediscover this teaching because God gives us the abundance of the kingdom to renew the poverty of the church. In our generation God has given his Church a financial crisis, and this can only be for one reason: to teach us that abundance does not lie in financial security, and to show us that only in relationships of mutual interdependence, relationships that money obscures as often as it enables, does abundant life lie.”

As John McKnight and Peter Block have noted in their book ‘The Abundant Community’, that we live in a consumer society which is an economy of scarcity because it “constantly tells us that we are insufficient and that we must purchase what we need from specialists and systems outside of our immediate community.” Instead, they argue that “we can do unbelievable things by starting with our assets, not our deficits. We all have gifts to offer, even the most seemingly marginal among us. Using our particular assets (our skills, experience, insights and ideas) we have the God-given power to create a hope-filled life and can be the architects of the future where we want to live.” Finding ways to thrive in our churches and communities by releasing the gifts of all and building on one another’s assets is a sign of the extravagant love of God.

Finally, we come to the intimate communion of the Holy Spirit. Sam Wells and Abigail Kocher have noted “the subtlety of the word ‘communion’: com means with and union means in – we are at the same time with God and in God, which combines our two heavenly aspirations.” (https://www.stmartin-in-the-fields.org/keeping-the-feast/)

In communion God takes our lives into the Godhead, the Trinity, and blesses us. In a Communion Service that happens particularly when the bread and wine and money and prayers are brought to the altar: “In that moment we each bring our different qualities, resources, hopes and dreams to God. And then the pastor recalls the sacred story of how God took what we are and made it what he is. And in that transformation we each receive back the same. What this is depicting is a new society in which we each bring our differentness to God but we each receive back from God the same bread of life. We each have different hungers, but God satisfies them all.

And in this dynamic of transformation we see how salvation works. God takes a simple people and their simple offerings and gives them a sacred story and sacred actions and in the regular telling of that story and performance of those actions they are transformed into God’s holy people. And that’s exactly what the regular celebration of the Eucharist is about: God taking an ordinary people and through this story and these actions turning them into the body of Christ, God’s companions forever.” (https://chapel-archives.oit.duke.edu/documents/sermons/Sept20TeachingEucharist-1.pdf)

As we have been exploring grace, love and communion, notice that the Son, the Father and Holy Spirit are all involved all the time. It’s not that Jesus is the only expression of grace or the Father, the only expression off love. All three are one, so they are all involved in showing and sharing grace, love and communion. We are drawn in to the relationship of love at the heart of the Godhead where grace, love and communion are constantly being shared and exchanged between Father, Son and Holy Spirit. It is out of this relationship of love that Jesus comes into our world to be with us and thereby open up a way for us to participate in the relationship of love that is constantly being shared between Father, Son and Spirit.

So, this wonderful prayer - “The grace of the lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you” – is not simply for the ending of meetings but for the whole of life and the whole of eternity. It is what Christianity is all about. It is a description of the Trinity and the love that exists at the heart of all things because it exists at the heart of God. And it is an invitation for us to become part of that love and participate in it. So, let us, as John Wesley commends, “receive it with a becoming reverence, with eyes and hearts lifted up to God.”

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Michael Kiwanuka - I'm Getting Ready.

The healthy eating option for life

Here's the reflection I shared during this morning's Eucharist at St Andrew’s Wickford:

This morning I’d like you to imagine going home to a choice of two different meals. The first is a hamburger from a fast food outlet and the second some sandwiches made from freshly baked bread. Given the choice, which would you choose?

What we choose to eat has consequences for us. Bread, for example, forms a major part of the 'Balance of Good Health' healthy eating model for the UK. Bread, other cereals and potatoes should make-up approximately 33% of our diet and that’s because flour and bread provide us with more energy value, more protein, more iron, more nicotinic acid and more vitamin B1 than any other basic food.

On the other hand, the hamburger probably contains about 25% fat by weight, as the higher the fat content the juicier the burger. A standard frozen hamburger typically contains about 7.3g of fat and about 118 calories. When we combine foods with high fat and sugar content with very little exercise then, as a nation, we start to put on weight and that is why it is estimated that, in the UK, one in five men and a quarter of women are overweight, and that as many as 30,000 people die prematurely every year from obesity-related conditions. What we choose to eat has consequences for us.

Jesus says the same thing in our Gospel reading today (John 6: 30 - 40). He says that if we want to live and live well. In fact, if we want to live forever then we need to eat the ‘Bread of Life’. In other words, we need to choose the healthy eating option in our lives rather than the fast food option.

What is the healthy eating option in life? What is the ‘Bread of Life’? It is Jesus himself. “I am the bread of life,” he says, “he who comes to me will never be hungry.” “Whoever eats this bread,” Jesus says, “will live for ever.” This is where Jesus’ picture language can seem to get confusing because Jesus is a person and how can you eat a person? But this is why when Jesus uses picture language we must understand what he means by those pictures and not take what he says literally. Some of the people who opposed the Early Church did take sayings like this literally and accused Christians of being cannibals! But that is not what Jesus means at all.

How do we feed on Jesus? Here are three ways. First, in verse 47 Jesus tells us to believe in him. Believing means to put all our trust in Jesus and in what he has done and said. Just like bread is a staple food by believing in Jesus we make him the staple part of our lives.

Second, when Jesus was tempted by the devil to turn stones into bread he said we do not live by bread alone but by every word that comes from God’s mouth and here in verse 45 Jesus talks about being taught by God. God’s words are recorded in the Bible as are all that Jesus said and did. We feed on him by reading all we can about Jesus and then by putting it into practice in our lives.

Third, in verse 56 Jesus talks about Communion when he says, “Whoever eats my flesh and drinks my blood lives in me, and I live in him.” Communion reminds us of all that Jesus has done for us in dying and rising again and as we eat the bread and drink the wine we are taking Jesus and all that his death and resurrection mean into ourselves.

When we feed on Jesus in these ways we are making the healthy choice for life, the choice that leads to life forever. In our lives when faced with the choice between the healthy eating option and the fast food option we don’t always choose what is best for us and we then suffer the consequences later in life.

What choice will you make for your life today? Will you choose to feed on Jesus, the ‘Bread of Life’ or will you reject Jesus and choose the ‘Fast Foods of Life? The choice is ours but the Bible clearly sets out for us what is the best choice for our lives.

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Guide Me, O Thou Great Redeemer.

Unity, protection and sanctification

Here's my reflection from today's Communion Service at St Andrew's Wickford:

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 and there are many around our world and within our community who are in need of tangible protection at this time. In his prayer, however, 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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Duke Ellington - Is God A Three Letter Word For Love.

Greenbelt: Acts of the Imagination

Much of my time at this year's Greenbelt was enjoyably spent at the various contributions from St Martin-in-the-Fields and HeartEdge. Read a report on our involvement here and listen to the Radio 4 Daily Service from Greenbelt produced by Andrew Earis here.

Outside of those sessions I also saw something of the following, with standouts being the Celestial Sound Cloud, Communion Service, Anthony Reddie, and The Welcome Wagon:

• Alessi’s Ark - Her voice is delicate and her arrangements are lush and soaring (Mojo praises her "impeccable taste"), with an indie sensibility that recalls vintage-era Cardigans with a pinch of the Breeders. 
• Celestial Sound Cloud presented by Pif-Paf - The Celestial Sound Cloud is an interactive digital sound and light sculpture inspired by cosmic clouds and nebulas – the clouds of dust and gases in which stars are formed. Its beautiful swooping mirror layered material sits elusively and tantalisingly in its environment – stunning by day or night.
• Duke Special - Ever-curious about theatre, poetry, love, life, redemption, death, and gramophone records, Duke consistently finds new seams of inspiration to mine, always trying to get to the bottom of what it means to be human.
• Grace Petrie - Grace’s self-released album Heart First Aid Kit made it into Mojo’s 2017 top ten. Her unique takes on life, love and politics, and the warmth and wit with which they are delivered, have won over an army of loyal fans across the alternative, folk, political and comedy scenes.
• Kate Raworth - Kate is a renegade economist committed to the rewriting of economics so it is fit for 21st century challenges. 
• Lee Bains III and the Glory Fires - The Glory Fires draw deeply from punk, soul, power pop, country, and gospel, with a strong socio-political message - systems of privilege and oppression are dragged into the light. 
• Matthew David Morris is an artist, a cultivator of good questions, a trainee priest and lover of the human heart.
• Song of the Trees by Meg Wroe - Song of the Trees is a series of paintings on wooden panels. Images of trees are carved into plywood, giving texture as well as form. In her current work Meg is interested in the hidden, overlooked aspect of her urban landscape. “I notice moments of wonder in the ordinary – the way transformation happens through acts of the imagination.
• Professor Anthony G Reddie is one of the foremost black theologians in the UK today. As an Extraordinary Professor of Theological Ethics at the University of South Africa and a Fellow of Wesley House in Cambridge, he has written over 70 essays and articles on Christian Education and Black Theology.
• Radical, activist, spiritual, feminist, challenging state and church, standing up to the powers that be, railing against the patriarchal status quo, a beacon of inspiration and sign of bravery for those all over the world who want change but perhaps feel too timid to try to make it – that’s Pussy Riot. Their iconoclastic show about Maria Alyokhina's Riot Days book is pacey, poetic, prophetic, but above all it is punk. This is art. This is protest. 
• Communion: Windrush and Carnival - The service was led by sisters and brothers of faith and colour. Like the first disciples of Jesus, huddled in an upper room, looking out at a hostile and hardening culture, we felt the Wind-rush of God’s multi-coloured Spirit as we imagined and enacted another world. We celebrated carnival with music from Soul Sanctuary Gospel Choir and contributions and leading from Rev Winnie Varghese, Chine McDonald, Evie Vernon and George Luke.
• The Welcome Wagon - Partners in music and life, Monique and Thomas describe themselves as uncool, which probably means they’re very cool. Either way they serve up a refreshingly uncomplicated brew of gospel music which nonetheless draws on a deep history of sacred song traditions. No feigned emotions, no stylistic pretensions; quite literally awesome.
• We Are Scientists - "In the past," opines bassist Chris Cain of US powerpoppers We Are Scientists, "we’ve used our music to awaken people to the depth and complexity of moral concerns." As for their latest work, "We really wanted to drop a fun-bomb." Welcome to Greenbelt, where enlightenment and f-bombs happily co-exist.

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The Welcome Wagon - He Never Said A Mumbling Word.

The healthy eating or fast food options of life

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

I’d like you to imagine going on from here to a choice of two different meals. The first is a hamburger from a fast food outlet and the second some sandwiches made from freshly baked bread. Given the choice, which would you choose?

What we choose to eat has consequences for us. Bread, for example, forms a major part of the 'Balance of Good Health' healthy eating model for the UK. Bread, other cereals and potatoes should make-up approximately 33% of our diet and that’s because flour and bread provide us with more energy value, more protein, more iron, more nicotinic acid and more vitamin B1 than any other basic food.

On the other hand, the hamburger probably contains about 25% fat by weight, as the higher the fat content the juicier the burger. A standard frozen hamburger typically contains about 7.3g of fat and about 118 calories. When we combine foods with high fat and sugar content with very little exercise then, as a nation, we start to put on weight and that is why it is estimated that, in the UK, one in five men and a quarter of women are overweight, and that as many as 30,000 people die prematurely every year from obesity-related conditions. What we choose to eat has consequences for us.

Jesus says essentially the same thing in our Gospel reading today (John 6. 35 - 40). He says that if we want to live and live well, in fact, if we want to live forever then we need to eat the ‘Bread of Life’. In other words, we need to choose the healthy eating option in our lives rather than the fast food option.

What is the healthy eating option in life? What is the ‘Bread of Life’? It is Jesus himself. “I am the bread of life,” he says, “he who comes to me will never be hungry.” “Whoever eats this bread,” Jesus says, “will live for ever.” This is where Jesus’ picture language can seem to get confusing because Jesus is a person and how can you eat a person? But this is why when Jesus uses picture language we must understand what he means by those pictures and not take what he says literally. Some of the people who opposed the Early Church did take sayings like this literally and accused Christians of being cannibals! But that is not what Jesus means at all.

How do we feed on Jesus? Here are three ways:

• First, in verse 47 Jesus tells us to believe in him. Believing means to put all our trust in Jesus and in what he has done and said. Just like bread is a staple food by believing in Jesus we make him the staple part of our lives.
• Second, when Jesus was tempted by the devil to turn stones into bread he said we do not live by bread alone but by every word that comes from God’s mouth and here in verse 45 Jesus talks about being taught by God. God’s words are recorded in the Bible as are all that Jesus said and did. We feed on him by reading all we can about Jesus and then by putting it into practice in our lives.
• Third, in verse 56 Jesus talks about communion when he says, “Whoever eats my flesh and drinks my blood lives in me, and I live in him.” The Eucharist reminds us of all that Jesus has done for us in dying and rising again and as we eat the bread and drink the wine we are taking Jesus and all that his death and resurrection mean into ourselves.

When we feed on Jesus in these ways we are making the healthy choice for life, the choice that leads to life forever. In our lives when faced with the choice between the healthy eating option and the fast food option we don’t always choose what is best for us and we then suffer the consequences later in life.

What choice will you make for your life today? Will you choose to feed on Jesus, the ‘Bread of Life’ or will you reject Jesus and choose the ‘Fast Foods of Life? The choice is ours but the Bible clearly sets out for us what is the best choice for our lives.

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Richard Proulx and the Cathedral Singers - I Am The Bread Of Life.

East London Three Faiths Forum Tour of the Holy Land: Day 3

Simon Hill led a communion service on Masada during which I shared the following thoughts on the incarnation, reflecting on the significance of our previous day's visit to Bethlehem and the Church of the Nativity:

Jesus was born to be Emmanuel – God with us. That is what the incarnation, “the union of the human and the divine in the life of a humble Jewish carpenter,” is all about. As John 1. 14 says, in the contemporary translation of the Bible called The Message: “The Word became flesh and blood and moved into the neighbourhood.”

Through Christ’s birth, God has entered our world and moved into our neighbourhood. In Christ, God has identified with us by becoming one of us. The entire movement of the Bible - from God walking with Adam and Eve in the Garden of Eden, through God having a tent (the tabernacle) and then a house (the Temple) so he could live with the Israelites - leads up to this moment in history when God becomes flesh and blood and enters our world. That is why Jesus is also called Emmanuel which means God is with us.

What does it mean for God to be with us in the way? It means that God becomes one of us. He becomes a human being experiencing the whole trajectory of human existence from conception through birth, puberty, adulthood to death including all that we experience along the way in terms of relationships, experiences, emotions and temptations. Rowan Williams has said that: "Jesus, the Son of God, … knew what it meant to be without wealth, he knew what it meant to grow up disadvantaged, he knew what it meant to turn to God in prayer, faith and hope.”

Through his incarnation and nativity Christ comes into the messiness of human life, as a human being, to experience all that we experience for himself. The betrayals, dismay, distress, depression, illness, pain, insanity, loss of hope, loneliness, homelessness, danger and despair that many of us experience at periods in our lives and which some experience as their everyday life. Christ comes to understand all this and to bear it on his shoulders to God, through his death on the cross, in order that, like him, we too can rise to new life and ascend to the life of God himself. “Lord, who came down to share our plight / Lift them into your love and light.” This is the hope held out to us through the birth of Jesus in Bethlehem; that he was born into poverty, exile, danger, stigma for our sake, in order to reach out to and rescue us.

God, in Jesus, “had to become like his people in every way, in order to be their faithful and merciful High Priest in his service to God, so that the people's sins would be forgiven. And now he can help those who are tempted, because he himself was tempted and suffered” (Hebrews 2. 17 & 18). “... we have a great High Priest who has gone into the very presence of God — Jesus, the Son of God. Our High Priest is not one who cannot feel sympathy for our weaknesses. On the contrary, we have a High Priest who was tempted in every way that we are, but did not sin. Let us have confidence, then, and approach God's throne, where there is grace. There we will receive mercy and find grace to help us just when we need it” (Hebrews 4. 14 – 16).

This is the wonderful result of love coming down at Christmas - of Christ’s nativity and incarnation – we can have confidence to “approach God's throne, where there is grace. There we will receive mercy and find grace to help us just when we need it.” Lord, who came down to share our plight, lift us all into your love and light.

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John Rutter - Love Came Down At Christmas.

Robert Plant on The One Show

Thanks to my nephew, Paul Loftus, I saw Robert Plant on The One Show on Friday. Plant is a great collaborator and makes stunning music in a variety of different styles when, as he says in the interview, he experiences a communion of souls. I particularly loved the albums he made with T Bone Burnett and Buddy Miller but his new album, though very different, sounds equally wonderful. Seeing him perform and talk, his enjoyment of the music and where it takes him is just massively evident.

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Robert Plant and the Sensational Space Shifters - Rainbow.

Sabbatical art pilgrimage: Sermon

The rock band Switchfoot have a song called ‘Meant to Live’ which articulates the sense which, I suggest, we all have that there must be more to life than we are experiencing now. They sing:

‘We were meant to live for so much more
Have we lost ourselves?
Somewhere we live inside

Maybe we've been livin' with our eyes half open
Maybe we're bent and broken

We want more than this world's got to offer
We want more than this world's got to offer
We want more than the wars of our fathers
And everything inside screams for second life’

The singer-songwriter Bruce Cockburn expresses the same sense in a song called ‘More not More’ when he sings:

‘There must be more...
More songs, more warmth
More love, more life

More current, more spark
More touch, deep in the heart

More growth, more truth
More chains, more loose’

Christianity is about the something more of life. We believe that there is more to life than the material, more to life than just the visible and we express this through signs and symbols. So, bread and wine is not simply wheat and grapes or food and drink but is also the body and blood of Jesus Christ. Jesus himself was a physical being – a human who could be touched and felt – but was also more by being, at one and the same time, divine; the Son of God.

One of the ways in which we express this sense of there being something more to life is through the Arts. When we make art – whether that is literature, performing arts or visual arts – we are essentially following what Jesus did when he made bread and wine into a symbol of his life and death; we are using something known to us to make the invisible visible. This happens most powerfully when the symbol connects us to something real; if Jesus had broken bread and shared wine with his disciples and said this is my body and blood but had not then died, we would not celebrate communion today. We celebrate using the symbols of bread and wine because they connect us with the reality of Christ’s death and resurrection and all that that opens out to us. When something visible and tangible connects us to the invisible reality of the divine that is what we call a sacrament and, at its best, that is what art can do.

During my sabbatical I heard Rev. Sam Wells, Vicar of St Martin-in-the-Fields talk about the way his church using the Arts. He used a description of Jesus as prophet, priest and King, which he took from the writings of John Calvin, to illustrate how the Arts reveal the something more of life. Prophetic art holds a mirror up to society and asks, ‘Are you proud of what you see?’ This kind of art can create a vision of what society could be (the kingdom of God) and then brings home to us the painful gap between this possibility and our present reality. As a result, prophets and prophetic acts are often shocking.

Priestly art takes the opposite approach. The poet George Herbert wrote that when we look at glass we can either see ourselves reflected (like a mirror) or we can look through it to see the heavens. Priestly art gets us seeing beyond the stars. Through priestly art the ordinary stuff of life speaks or sings of the divine.

Kingly art, Wells suggested, is about glory; the glory of God and, through that, the glory of human beings reaching their full potential in God. Kingly art is art which stretches us by showing what humanity can be when we reach our full potential. 

The art made for churches often succeeds in doing all these things and that is why it can impact and change our lives. However, there have been periods in the life of the Church when the Arts haven’t been fully appreciated and understood and when artists have felt disconnected from and disillusioned with the Church.

The beginning of the twentieth century was just such a time. Modern art looked, sounded and felt very different from the art that had traditionally been made for the Church, meaning that the Church avoided using modern art while many modern artists were excitedly exploring new ways of creating art and couldn’t see any connection between what they were doing and the styles of art which the Church continued to use. As a result, there was a whole segment of society – artists and art lovers – that were not being impacted by Christianity.

Fortunately, there were some visionaries both in the Church and among modern artists who made it their life’s work to reconnect the Church with modern and contemporary art. The visits I have made during my sabbatical have been to places where they worked or had an influence.

 

My concern in making this story the focus of my sabbatical has been to encourage the Church to value, learn from and tell the story of what these people did. In my ordained ministry, particularly through commission4mission, I have seen the value of promoting and publicising the artworks which churches have commissioned. Art competitions, exhibitions, festivals, talks, trails, walks and workshops all bring new contacts to the churches that use them and build relationships between those churches and local artists/arts organisations.

Telling more fully the story of the engagement which the Church has had with modern and contemporary art, as I am trying to do using my sabbatical, can impact people in these ways and contribute to the wider mission of the Church. Ultimately, though, it brings me and others into contact with art which speaks powerfully and movingly of the Christian faith and informs the spirituality of those who see.

Next Sunday I will be leading an Evening Service at St Peter’s Chapel in Bradwell which will be a celebration of the Arts and during September I will share some of the artwork and other resources that I have found during my sabbatical in the Evening Services at St John's Seven Kings.

As we use the signs and symbols of the Arts to reflect in this way on the something more which Christianity reveals to us – the divine in the human, the invisible in the visible – we have the opportunity to become walking, talking, living works of art ourselves. Through the way we live and act we can be signs and symbols of the divine. As the singer-songwriter Keith Green sang:

“We are like windows, stained with colours of the rainbow,

Set in a darkened room, till the bridegroom comes to shining through,

Then the colours fall around our feet, over those we meet,

Covering all the grey that we see,

Rainbow colours of assorted hues, come exchange your blues,

For His love that you see shining through me.”

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Keith Green - Stained Glass.