Those who humble themselves will be exalted

Here's the sermon that I have shared at St Mary's Runwell and St Peter's Nevendon today: 

One of the things I did during my holiday was to watch a film about the life of the guitarist and rock star Eric Clapton. In part, this was because he experienced a conversion to Christ, about which he has written in some of his songs.

Clapton knew significant trauma in his life being brought up by his grandparents as his mother was unable to look after him as a child and did not bond with him later in life. Additionally, later in life, his four-year-old son, Conor, died in a tragic accident when he fell from a window in a high-rise apartment. The film was particularly interesting because of a radical difference in the way he responded to the painful issues he experienced in his life in his early and later years.

Clapton found fame, wealth and adulation as a young man because of his musical talents but finding those things, when combined with his early traumas did not bring joy and contentment. Instead, they led him into drug and alcohol addition which was focused on his own desires, needs and wants, including desiring a relationship with Patti Boyd, the wife of his best friend, the Beatle George Harrison. Once out of control, through excessive drinking, he also found himself making racist statements on stage that he later regretted because his career was actually based on discovering the blues, the music of Black America.

So, his selfish and self-centred behaviours, which derived in part from early experiences of pain and hurt as a child, had the effect of destroying his and other’s relationships while leading him to say and do many things that, when sober, he regretted. At a key moment in his attempts to kick his addictions, he cried out to God for help and felt that he was answered. Getting sober and finding faith meant that when the rebuilding of a new life was rocked by the tragic death of his young son, he didn’t revert to his former absorption in drink and drugs instead he committed to living in a way that honoured his son. The film ended with Clapton as a happy family man who has set up a charity providing support to those who could not otherwise afford the help needed to get free of their own addictions and using his talents and those of his friends to raise funds to support that vital work.

Our Gospel reading today (Luke 14: 1, 7-14) sets up similar contrasts to those we find in the life of Eric Clapton. The context is a party, something that would have been very familiar to Clapton in his hedonistic days, and the question Jesus poses is how should we enter. In his early years, Clapton would have become familiar with being the star, the one who turned heads when he walked in the room, and would have become used, as a result, to being given all he wanted and desired, even if it did him harm.

Jesus commends the reverse of entering as the star. He encourages us to be the one who takes the last and lowest place at the table. One of the problems, as Clapton discovered, with being at the head of the table is that the only way from there, at some stage, is down. But, as Jesus notes, if you are in the last and lowest place, the only way is up. Jesus is famous for prophesying that, in the final reckoning, the first shall be last and the last first. This is a part of what Clapton discovered in later life as he changes from a life centred on his own needs and wants to one centred on others – his family and those seeking to be free from addictions.

His understanding of this change shows up in his songs, particularly a song called ‘Broken Hearted’, where, in the context of looking forward to heaven, he writes:

‘there's a place where we can go
Where we will not be parted
And who alone will enter there?
Only the broken-hearted’

We live in a world where leaders are increasingly focused on self-promotion – constantly creating narratives about how wonderful they are and how awful their predecessors were – and are advocating policies based on selfishness, particularly by blaming the problems faced by nations on those who have or are migrating from issues and situations most of us can’t imagine and couldn’t cope with. Placing the blame for the issues we face on those travelling to different countries ignores all the other problems our countries face and seeks to portray those who are actually victims of violence or oppressions as invaders. The inherent selfishness that is at the heart of such policies is that of saying we must keep all our resources for those that we see as being the same as ourselves instead of being willing to share – ‘sharing is caring’, as my grandchildren are rightly taught at their school.

How should we respond to our changing and self-centred world, as those who are told by Jesus to take the last and lowest place at the table? The answer is to be found in today’s Epistle (Hebrews 13: 1-8, 15-16):

‘Let mutual love continue. Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured. Let marriage be held in honour by all, and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers. Keep your lives free from the love of money, and be content with what you have; for he has said, ‘I will never leave you or forsake you.’

Christian love – taking the last or lowest place - involves showing hospitality to strangers, remembering those who are in most difficulty or distress as though we are experiencing the same ourselves, being faithful to those closest to us, and living contentedly with what we have, not chasing after material wealth, in order that we trust God for his presence which means more than all we might otherwise gain.

Jesus is clear that those who live self-centred lives are on the wrong path, as all who exalt themselves will be humbled. As we have seen from the story of Eric Clapton’s life that is also what he discovered as he came to see it was a path of destruction, both for himself and for those around him. He wrote in his autobiography: ‘From that day until this, I have never failed to pray in the morning, on my knees, asking for help, and at night, to express gratitude for life, and most of all, for my sobriety. I choose to kneel because I feel I need to humble myself when I pray, and with my ego, this is the most I can do.’

Each of us, however, has to come to that realisation for ourselves, if we are as individuals or as nations are to change tack and, as Clapton also did, learn the lesson of Jesus’ parable and the value in God’s eyes of taking the last or lowest place. All who exalt themselves will be humbled, and those who humble themselves will be exalted. May it be so for each one of us. Amen.

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Eric Clapton - Broken Hearted.

The boundary-breaking call of Jesus

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

This story of Mary and Martha has often been interpreted in terms of being and doing (Luke 10.38-42). The Wikipedia entry on the story of Martha and Mary summarises the usual way in which it is interpreted: “Mary chose listening to the teachings of Jesus over helping her sister prepare food. Jesus responded that she was right because only one thing is needed, “one thing” apparently meaning listening to the teachings of Jesus… To simplify, this is frequently interpreted as spiritual values being more important than material business, such as preparation of food.”

Yet, Martha had opened her home to Jesus and his disciples and providing hospitality and welcome to strangers was of vital importance within Judaism and in Middle Eastern culture generally. The rabbis taught that Abraham left off a discussion with God and went to greet guests when they arrived at his camp. He ran to greet them during the hottest day on record and served them the best food he could put together. Based on that example, the rabbis said that taking care of guests is greater than receiving the divine presence.

When Jesus sent out his disciples to prepare the way for him to come to towns and villages on the way to Jerusalem, he told them to look out for and stay with those, like Martha, who would welcome them (Luke 10). So, Jesus’ words to Martha, while they can appear critical, were not intended as a denigration of the role she was fulfilling, which, as we have thought, has a vital place in Middle Eastern culture.

Jesus had already affirmed Martha's hospitality by welcoming and receiving all she offered. However, he also wanted to affirm Mary’s action as well because Mary's action points to an alternative role for women which could only begin to be realised as a result of his affirmation.

Mary sat at Jesus’ feet listening to what he said. That was the usual posture of a disciple of any teacher in the ancient world. But disciples were usually male, so Mary would have been quietly breaking the rule that reserved study for males, not females.

Tom Wright notes that: “To sit at someone’s feet meant, quite simply, to be their student. And to sit at the feet of a rabbi was what you did if you wanted to be a rabbi yourself. There is no thought here of learning for learning’s sake. Mary has quietly taken her place as a would-be teacher and preacher of the kingdom of God.

Jesus affirms her right to do so. Jesus’ valuation of each human being is based on the overflowing love of God, which, like a great river breaking its banks into a parched countryside, irrigates those parts of human society which until now had remained barren and unfruitful. Mary stands for all those women who, when they hear Jesus speaking about the kingdom, know that God is calling them to listen carefully so that they can speak it too.”

Martha was possibly not merely asking for help but demanding that Mary keep to the traditional way of behaving. Jesus, though, affirmed Mary in the place and role of a disciple: “Mary has chosen what is better, and it will not be taken away from her." Martha, Ayla Lepine suggests, “wrapped up in the anxieties of hospitality in relation to rank and status, is ‘distracted by many things.’ Jesus tenderly invites her to dare to offer loving attention that is not transactional – Jesus expects nothing in return for the wisdom and love he offers.”

Jesus refused to be sidetracked by issues of gender when faced with women in any kind of need and consistently put people before dogma. Luke’s Gospel not only reports that Jesus had female disciples, but specifically names them in Luke 8.1-3. Throughout his Gospel, Luke pays particular and positive attention to the role of women; presenting women, not only as witnesses to the events surrounding the birth and resurrection of Jesus, but also as active participants in God's Messianic purposes.

As a result, Tom Wright suggests: “We would be wrong, then, to see Martha and Mary, as they have so often been seen, as models of the ‘active’ and the ‘contemplative’ styles of spirituality. Action and contemplation are of course both important. Without the first you wouldn’t eat, without the second you wouldn’t worship. And no doubt some people are called to one kind of balance between them, and others to another. But we cannot escape the challenge of this passage by turning it into a comment about different types of Christian lifestyle. It is about the boundary-breaking call of Jesus.”

This counter-balance to the patriarchy of the time was necessary in order to signal the value of both women and men in God's plan of salvation and their equal importance in the new community that was the Church. Ultimately, this led to the point that we have reached relatively recently in the Church of England of ordaining women as priests and bishops.

In our Gospel reading today, Mary shows us the importance of making Jesus the central focus of our life and learning while Martha shows us the value of welcome, hospitality and service. The ministries of each one of us can be enhanced by reflecting on the examples that both provide and, through that, the recognition that the saints are not special, super-human people but: sisters, like Martha and Mary, who become frustrated with each other’s choices; and engaged women, like Mary, challenged to obey God in ways that put their relationships under strain.

May we be inspired by their examples and also by all women who have followed in their wake as saints and leaders, and more recently as priests and bishops. May we be inspired by saints such as, in our/my Parish, Catherine, who bravely debated with scholars, philosophers, and orators and was persecuted for her Christian faith after protesting against the treatment of her fellow Christians at the hands of Maxentius, Roman Emperor from 306 to 312 AD. Also, Our Lady Mary, “the prime God-Bearer, bearing for us in time the One who was begotten in eternity” remembering that “every Christian after her seeks to become in some small way a God-bearer, one whose ‘yes’ to God means that Christ is made alive and fruitful in the world through our flesh and our daily lives, is born and given to another” (Malcolm Guite).

We can add to those inspirational women, others associated with our churches or Deanery, [in our team, women such as Christine McCafferty, Tara Frankland, Jane Freeman, and, currently, our own Sue Wise and Emma Doe] [such as your own Jacqui Moss and elsewhere Trudy Arnold, Carol Ball, Ruth Dowley, Margaret Fowler, Christine Williams, Karen White and Sue Wise]. Additionally, there are a large number of lay women who have and continue to support and lead within our churches. Each are examples to all of us of what real commitment to Christ entails and involves. This is particularly so because the campaigns to see women take their place alongside men as bishops and at every level in the Church of England have not been about women gaining an ascendency which men have had in the past but, instead, about the full equality of women and men in the Church as part of God's will for his people, and as a reflection of the inclusive heart of the Christian scripture and tradition.

What we see through their lives and examples is that each one of us are saints; whatever our gender and ministry, its prominence or hiddenness. The only saints to feature in the New Testament are each and every member of a local church. The saints are simply those who are church members whether in Ephesus, in Jerusalem, in Rome, or wherever including, today, those of us here in Wickford and Runwell / Pitsea.

In Christ’s Church and kingdom there should be no gender divide in how we serve and follow him. So, like Martha, each of us (male and female) can practise and value the ministries of welcome, hospitality and service of all and, like Mary, each of us (female and male) can practise and value making Jesus the central focus of our lives and learning as his disciples.

May we be inspired by their examples and those of other women we have mentioned and at the same time may we support all those women who lead us so well within our churches currently, recognising that these are they who are God-bearers, “those whose ‘yes’ to God means that Christ is made alive and fruitful in the world through our flesh and our daily lives, is born and given to another” (Malcolm Guite).

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The Ocean Blue - Between Something And Nothing.

Welcome, welcome, welcome, welcome, welcome, welcome

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

Hospitality is a bedrock of cultures and countries across the Middle East. Everywhere travellers go in the Middle East, they are overwhelmed by hospitality. This culture derives in part from the experience of nomadic peoples in desert landscapes where one had to travel significant distances to find water. To refuse travellers refreshment in such places would have been to let them die which would have threatened the openhandedness that nomadic peoples must depend on to survive. For Jews, Christians and Muslims, the story of Abraham receiving three travellers who turned out to be divine was key, as he was seen to have entertained angels unawares. This story is then contrasted with the sinful response of the people of Sodom to the same three travellers; instead of offering hospitality, the people of Sodom seek to abuse them.

The rabbis teach that Abraham left off a discussion with God to greet these guests when they arrived at his camp. He ran to greet them during the hottest day on record and served them the best food he could put together. Based on this example, the rabbis say that taking care of guests is greater than receiving the divine presence. The fundamental wickedness of Sodom was their hostility to vulnerable strangers and the violence they enacted on the innocent. The people of Sodom had a moral responsibility to offer protection and hospitality to vulnerable strangers, as all the ancient laws of the East demanded, and they stand in scripture as an example of extreme wickedness because they attacked and abused those they should have protected.

Jesus called his 12 disciples to an itinerant ministry which involved going ahead of him to prepare people for his coming and his message. As a result, they took nothing unnecessary with them, they weren’t distracted by small talk along the way, and they welcomed hospitality when they received it but simply moved on to the next place and the next person whenever they were not made welcome. We’ve been listening to and reflecting on the instructions Jesus gave to his disciples in our Gospel readings for the past couple of weeks (Matthew 10). This passage (Matthew 10.40-42) comes as the conclusion to Jesus’ teaching. His concluding words are all about the importance of welcome and they are, therefore, based on Middle-Eastern understandings of hospitality.

Before the disciples go Jesus warns that those who fail to welcome them are not only turning God’s messengers away from their homes and lives but God himself too. As he says, “Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me” and earlier, “Whoever listens to you listens to me; whoever rejects you rejects me; and whoever rejects me rejects the one who sent me.” When the disciples return to him, he rejoices at the welcome which they have received and the sense that the Gospel has been received from “the diverse and motley group he has chosen as his associates.”

The emphasis in these passages is on the hospitality provided by others to Jesus’ disciples. We tend to think of ourselves as being called like them to take the good news of Jesus to others, so we naturally identify ourselves with the disciples in the passage and think about the response we receive from others when they know that we are Christians. But to really get the force and challenge of what Jesus is saying in this passage we have to put ourselves in the shoes of those the disciples went to and ask ourselves how well do we receive others? The challenge in this passage is about the quality of the welcome provided to others. The great sin here is to be inhospitable and to be inhospitable is actually to reject the divine in our lives.

So, how do we rate on that basis? We think of ourselves as a friendly, welcoming church but it’s important not rest on our laurels and instead ask ourselves how we can be more welcoming, more hospitable to those who come for the first time and those that we don’t know well. When we are here in church, let us make those people our priority, always seeking to speak first to those we don’t know, don’t know well or haven’t spoken to for some time.

Stephen Cottrell, the Archbishop of York has written: "Nurturing a generous attitude of welcome to newcomers is something that needs to be worked at over many years … Welcome is not just what we do when someone comes through the door. It is an attitude which seeks to get inside the shoes of the other person so that they can be welcomed and accompanied at every point of their journey."

We get six mentions of welcome in the three verses that form today’s short reading which suggests the importance that welcome of others held for Jesus. We see this, too, in his teaching that we should love our enemies and bless those that curse us. We see it in his statement that those who feed the hungry, give drink to the thirsty, clothe the naked and visit those in prison are doing those things to Jesus himself. We see it, too, in his concern to be with those who were excluded from worship and society; those with disabilities, tax collectors, publicans, prostitutes and others. In Jesus, God became one with those who are rejected by others, but the rejected one became the cornerstone of our faith. The experience of Jesus provides a model for ministry. In Jesus, we see that God is most clearly seen among those who are marginalised or rejected (whether by Church or state) and, therefore, those on the edge are the gifts from God which have the most potential to renew us.

Sam Wells, Vicar of St Martin-in-the-Fields says: ‘In his crucifixion [Jesus] was rejected by the builders – yet in his resurrection he became the cornerstone of forgiveness and eternal life. That’s what ministry and mission are all about – not condescendingly making welcome alienated strangers, but seeking out the rejected precisely because they are the energy and the life-force that will transform us all. Every minister, every missionary, every evangelist, every disciple should have these words over their desk, their windscreen, on their screensaver, in the photo section of their wallet, wherever they see it all the time – the stone the builders rejected has become the cornerstone. If you’re 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. That’s what prophetic ministry means.’

Whoever welcomes, welcomes Jesus and welcomes God. If we truly want to see and hear God, then all we need to do is to welcome those we encounter as we will see the face of God in them. God calls us not just to be those who follow him but also to be those sent out to prepare the way for him to come into the lives of others and challenges us, too, to be those who are always welcoming, always hospitable towards others.

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Little Richard - Great Gosh A'Mighty.

Valuing the God-bearers

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

Maude Royden, Elsie Chamberlain, Isabella Gilmore, Betty Ridley, Una Kroll, Christian Howard, Monica Furlong, Joyce Bennett, Florence Li Tim-Oi, Constance Coltman, Margaret Webster. Have you heard of any of them? I found out about these women through the website of Women and the Church (or WATCH) who point out that though they were all icons in the campaign to get women ordained, as with many women’s lives, they are in the ‘hidden gallery’ of history.

To give you a very brief flavour of some of their stories: Elsie Chamberlain was the first female full chaplain in the RAF; Una Kroll famously shouted, ‘We asked for bread and you gave us a stone’ (a reference to Matthew 7:7-11) when in 1978 the General Synod refused to allow women to be ordained, creating the momentum for the Movement for the Ordination of Women to be formed; and Florence Li Tim-Oi was the first female Anglican priest, ordained during the war to serve behind Japanese lines in China.

WATCH argue that, although women have been a majority in the church, their ministries have mostly been hidden in the background, carrying out children’s work, making tea, cleaning, in the office, caring for neighbours, letting the vicar know when someone needs a visit. In other words, fulfilling the sort of role that Martha was playing in our Gospel reading today (Luke 10. 38 – end).

Martha opened her home to Jesus and his disciples. Providing hospitality and welcome to strangers was of vital importance within Judaism and in Middle Eastern culture generally. The rabbis taught that Abraham left off a discussion with God and went to greet guests when they arrived at his camp. He ran to greet them during the hottest day on record and served them the best food he could put together. Based on this example, the rabbis say that taking care of guests is greater than receiving the divine presence.

When Jesus sent out his disciples to prepare the way for him to come to towns and villages on the way to Jerusalem, he told them to look out for and stay with those, like Martha, who would welcome them. So, Jesus’ words to Martha are not a denigration of the role she is fulfilling, which has a vital place in Middle Eastern culture, but point instead to an alternative role which has led to the point that we have currently reached in the Church of England of seeking to ordain women, not just as priests, but as bishops.

Mary sat at Jesus’ feet listening to what he said. This was the usual posture of a disciple of any teacher in the ancient world. But disciples were usually male, so Mary would have been quietly breaking the rule that reserved study for males, not females. Martha was possibly not merely asking for help but demanding that Mary keep to the traditional way of behaving. Jesus, though, affirms Mary in the place and role of a disciple: “Mary has chosen what is better, and it will not be taken away from her."

Jesus refused to be sidetracked by issues of gender when faced with women in any kind of need and consistently put people before dogma. Luke’s Gospel not only reports that Jesus had female disciples, but specifically names them in Luke 8. 1-3. Throughout his Gospel Luke pays particular and positive attention to the role of women; presenting women, not only as witnesses to the events surrounding the birth and resurrection of Jesus, but also as active participants in God's Messianic purposes.

This sense of the equality of men and women in God's plan of salvation and their equal importance in the new community that was the Church, has inspired women throughout Church history to active service of our Lord and to leadership roles within his Church. Ultimately, this has led to the point that we have reached relatively recently in the Church of England of ordaining women as priests and bishops. This includes the many women whose ministries we can celebrate and remember in relation to the history and current ministry of our churches.

In our Gospel reading today, Mary shows all of us the importance of making Jesus the central focus of our life and learning while Martha shows us all the value of welcome, hospitality and service. Our Lady is “the prime God-Bearer, bearing for us in time the One who was begotten in eternity, and every Christian after her seeks to become in some small way a God-bearer, one whose ‘yes’ to God means that Christ is made alive and fruitful in the world through our flesh and our daily lives, is born and given to another” (Malcolm Guite). Saint Catherine of Alexandria was persecuted for her Christian faith after protesting against the treatment of her fellow Christians at the hands of Maxentius, Roman Emperor from 306 to 312 AD. She was among the most venerated female saints of medieval England and is the patron saint of young girls, students, philosophers, and craftsmen working with wheels.

We can rightly add to those inspirational women, others associated with our churches such as Christine McCafferty, Tara Frankland, Jane Freeman, and, currently, our own Sue Wise and Emma Doe. Additionally, there are a large number of lay women who have and continue to support and lead within our churches. These, and other women (including those named by WATCH), are examples to all of us of what real commitment to Christ entails and involves. This is particularly so because the campaigns to see women take their place alongside men as bishops and at every level in the Church of England have not been about women gaining an ascendency which men have had in the past but, instead, about the full equality of women and men in the Church as part of God's will for his people, and as a reflection of the inclusive heart of the Christian scripture and tradition.

The ministries of each one of us can be enhanced by reflecting on the examples that both provide and, through that, the recognition that the saints are not special, super-human people but: sisters, like Martha and Mary, who become frustrated with each other’s choices; engaged women, like Mary, challenged to obey God in ways that put their relationships under strain; and students, like Catherine, who bravely debate with scholars, philosophers, and orators. What we see through their lives and examples is that each one of us are saints; whatever our gender and ministry, its prominence or hiddenness. The only saints to feature in the New Testament are each and every member of a local church. The saints are simply those who are church members whether in Ephesus, in Jerusalem, in Rome, or wherever including, today, those of us here in Wickford and Runwell.

In Christ’s Church and kingdom there should be no gender divide in how we serve and follow him. So, like Martha, each of us (male and female) can practise and value the ministries of welcome, hospitality and service of all and, like Mary, each of us (female and male) can practise and value making Jesus the central focus of our lives and learning as his disciples. May we be inspired by their examples and those of other women we have mentioned and the same time that we support all those women who lead us so well within our Team Ministry currently recognising that these are they who are God-bearers, “those whose ‘yes’ to God means that Christ is made alive and fruitful in the world through our flesh and our daily lives, is born and given to another” (Malcolm Guite).

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Carolyn Arends - All Flame.

Start:Stop - None are excluded from Jesus’ friendship

Bible Reading

As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, “Follow me.” And he got up and followed him. And as he sat at dinner in the house, many tax collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” But when he heard this, he said, “Those who are well have no need of a physician, but those who are sick. Go and learn what this means, ‘I desire mercy, not sacrifice.’ For I have come to call not the righteous but sinners.” (Mathew 9. 9-13)

Meditation

This week we have at St Stephen Walbrook the Diocesan icon of hospitality. Commissioned in 2007 by the Bishop of London, Revd Regan O’Callaghan depicts three smiling women from the congregation of St John on Bethnal Green Church, seated around a table. The triptych was a commission on the theme of welcome and 3 Mothers was blessed by the Bishop and installed in the reception of Diocesan House, London where they resided for a few years. After this they have been on the move and have been installed in different places, now coming to St Stephen Walbrook.

The women reflect the diverse nature of the congregation at St John’s as well as the local East End community. Each woman is a wife, mother, and grandmother, a person of faith and a committed hard working member of their church, something the artist wanted to celebrate. The three women also symbolise in part the important role of women – particularly older women – in the Church of England. The opened hand of Mother Pearl is held out to greet the viewer to the table, a place of fellowship and hospitality while Mother Becky and Mother Miriam look on.

This icon has relevance to our reading today because in his homily based this reading Pope Francis says that none are excluded from Jesus’ friendship. Pope Francis notes that in this reading Jesus welcomes into the group of his close friends a man who, according to the concepts in vogue in Israel at that time, was regarded as a public sinner.

Matthew, in fact, not only handled money deemed impure because of its provenance from people foreign to the People of God, but he also collaborated with an alien and despicably greedy authority whose tributes moreover, could be arbitrarily determined. This is why the Gospels several times link "tax collectors and sinners" (Mt 9: 10; Lk 15: 1), as well as "tax collectors and prostitutes" (Mt 21: 31).

A first fact strikes one based on these references: Jesus does not exclude anyone from his friendship. Indeed, precisely while he is at table in the home of Matthew-Levi, in response to those who expressed shock at the fact that he associated with people who had so little to recommend them, he made the important statement: "Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners" (Mk 2: 17).

The good news of the Gospel consists precisely in this: offering God's grace to the sinner! Elsewhere, with the famous words of the Pharisee and the publican who went up to the Temple to pray, Jesus actually indicates an anonymous tax collector as an appreciated example of humble trust in divine mercy: while the Pharisee is boasting of his own moral perfection, the "tax collector... would not even lift up his eyes to heaven, but beat his breast, saying, "God, be merciful to me a sinner!'". And Jesus comments: "I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted" (Lk 18: 13-14).

Thus, in the figure of Matthew, the Gospels present to us a true and proper paradox: those who seem to be the farthest from holiness can even become a model of the acceptance of God's mercy and offer
a glimpse of its marvellous effects in their own lives.

Intercessions

We pray for the Church throughout the world that she may be a living example of a loving community, and a voice for those who are hungry for justice. Enable St Stephen Walbrook to achieve its mission of providing, without prejudice or expectation, a safe and welcoming place where people of all religious faiths or none can find spiritual inspiration, guidance, encouragement & support. Lord in your mercy, hear our prayer.

God of hope, in Jesus you made heaven visible to earth and earth visible to heaven: make St Stephen Walbrook a community at the heart of your kingdom alongside those on the edge of society that each day we may seek your glory, and embody your grace. Lord in your mercy, hear our prayer.

We pray for the world’s leaders, that they may work to overcome the barriers between peoples and foster a spirit of global community. We pray for our own local community here in the City of London, praying for any who may feel excluded through poverty, disability, illness, discrimination or prejudice. Lord in your mercy, hear our prayer.

The Blessing

God our Father, in love you sent your Son that the world may have life: lead us to seek him among the outcast and to find him in those in need, and the blessing of God almighty, the Father, the Son, and the Holy Spirit, be among you and remain with you always. Amen.

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John Tavener - Apolytikion of Our Holy Father Nicholas.

The 3 Mothers

Our current exhibition The Divine Image continues until Friday 20 January, with an evening opening until 7.00pm on Thursday 19 January. Then the exhibition's themes of welcome and hospitality will continue as the 3 Mothers will visit St Stephen Walbrook from Monday 23 January – Friday 3 February. See the 3 Mothers here: Mon – Fri, 10.00am – 4.00pm (Weds 11.00am – 3.00pm).

In 2007 the Bishop of London commissioned Revd Regan O’Callaghan to paint a triptych on the theme of hospitality and the 3 Mothers was the result.

They were blessed by the Bishop and installed in the reception of Diocesan House, London where they resided for a few years. After this they have been on the move and have been installed in different places including the Jewish Museum London, St James’s Piccadilly, St Paul’s Cathedral Melbourne and Lambeth Palace.

They are 35 cm x 40 cm each, painted in egg tempera, gold leaf on gesso with a dark wooden frame. This triptych written by Revd Regan O’Callaghan depicts three smiling women from the congregation of St John on Bethnal Green Church, seated around a table. The women reflect the diverse nature of the congregation at St John’s as well as the local East End community. Each woman is a wife, mother, and grandmother, a person of faith and a committed hard working member of their church, something the artist wanted to celebrate. The three women also symbolise in part the important role of women – particularly older women – in the Church of England. The opened hand of Mother Pearl is held out to greet the viewer to the table, a place of fellowship and hospitality while Mother Becky and Mother Miriam look on. What offering do you the viewer bring to the table? The stars on the table cloth symbolise the many descendants of Abraham. The colours the three women wear represent the Christian liturgical seasons and the gold leaf a belief in the ‘sainthood of all believers and divine light.’

The triptych is understood as a contemporary religious icon which functions to instruct the faithful, theologically, spiritually and liturgically. An icon is believed a portal into the heavenly realm where the eternal light of God permeates all things and where no shadow is cast. The 3 Mothers thus represent the divine spark within all of us.

Regan O'Callaghan will be leading an icon painting course starting January 2017. It will be held in the recently renovated Emmanuel Church West Hampstead. The class begins the 28th January 2017 and is for adults with any artistic ability or none! Cost is £250 with all materials included.

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Pink Floyd - Mother.

Statement from West End Church Leaders

As leaders of churches in the West End of London, we are disturbed at reports of the rise in incidents of hate speech and racist acts. We commit ourselves to resisting such attitudes. We invite our congregations to continue our traditions of welcome and hospitality, and to look for active ways of celebrating diversity and exploring ways of living with difference.

We are working for a community where all are welcome and can feel safe.

• Revd Sue Keegan von Allmen, West London Mission Superintendent Minister.
• Fr Pascal Boidin, Rector – Notre Dame de France
• Rev Alan Carr, Rector, St Giles in the Fields
• Fr Andrew Cameron-Mowat SJ, Parish Priest, Church of the Immaculate Conception Farm Street
• Revd Richard Carter, St Martin-in-the-Fields. 
• The Revd Philip Chester, Vicar of St Matthew, Westminster; Parish Priest of St Mary le Strand; Area Dean of Westminster (St Margaret)
• Stephane Desmarais, French Protestant Church of London
• Revd Jonathan Evens, Associate Vicar, Partnership Development, St Martin-in-the-Fields
• Rev’d Simon Grigg, St Paul’s Church Covent Garden.
• Rev Dr Ruth Gouldbourne, Co-Minister, Bloomsbury Central Baptist Church
• Rev Katherine Hedderly, St Martin-in-the-Fields
• The Red Dr Ivan Khovacs, St James’ Piccadilly
• Rev Philip Majcher , Minister, Crown Court Church of Scotland
• Rev Lindsay Meader, St James’ Piccadilly
• Fr. Kevin Mowbray sm, Notre Dame de France
• The Revd David Peebles, Rector, St Georges Bloomsbury
• Revd Val Reid, Minister of Hinde Street Methodist Church
• Dominic Robinson SJ, Superior, Farm Street Jesuit Community
• Joost Röselaers, Minister of the Dutch Church in London
• Rev Dawn Savidge-Cole, Communities’ Minister, Bloomsbury Central Baptist Church
• The Revd Hugh Valentine, St James’ Piccadilly
• The Revd Dr Sam Wells;Vicar, St Martin-in-the-Fields
• The Revd Lucy Winkett, St James’ Piccadilly
• Revd Dr Simon Woodman, Co-Minister Bloomsbury Central Baptist Church

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John Rutter - The Peace Of God.

There are no strangers here; only friends you haven’t met yet

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

A central aspect of God's experience as a human being in the person of Jesus Christ was that of rejection. Jesus was, in the words of Isaiah 53, ‘despised and rejected by others; a man of suffering and acquainted with infirmity; and as one from whom others hide their faces he was despised, and we held him of no account’ (Isaiah 53. 3). We see that rejection here, in this story (Mark 6. 1 - 6), set in his home town at the beginning of his ministry, just as we see it more violently worked out at the end of his ministry when he is crucified.

Rejection is a human experience which we all understand because each us will have experienced rejection at one time or another. It is an experience that God has also shared and therefore understands as we go through our personal experiences of rejection.

But rejection is a human experience which we all understand because it is also something to which each of us is party. As in this story, we find it easy, as human beings, to find reasons to reject other people. It is not so long ago in the history of this country that there were appalling signs in windows saying, 'No Irish, no Blacks, no Dogs'. In our lifetime we have seen whole societies built around the separation of people on the basis of colour, with the Civil Rights and anti-apartheid movements, thankfully, having brought some significant change to those situations of rejection.

Yet, although we have seen change, we continue to see particular groups of people in society demonised, scapegoated and rejected. In the Church today, it is the LGBTI community who have that experience while in society generally, it is migrants, whether refugees or asylum seekers, that are the focus of significant rejection.

When Jesus is rejected, as in our Gospel reading, God is rejected. God, in Jesus, enters in to our experience, as human beings, of rejection. He does so in order to bring to light our constant scapegoating and rejection of others by exposing us to the futility of that way of life. Rejection of others ties us into a cycle of revenge and recrimination locking us in to spirals of violence.

Yet, when we have, as human beings, scapegoated and rejected God himself, what more can we do by way of rejection? The way to free ourselves from these negative cycles is by rejecting the impulse to reject or scapegoat others, in other words by following in the footsteps of Jesus who freely laid down his life for others. It is this to which Christ’s death as a scapegoat on the cross calls us.

Today, while we may not literally see signs saying 'No Irish, no Blacks, no Dogs', similar signs are nevertheless still there is our words and actions although applied to different groups of people at this different time. 'No economic migrants,' even 'No migrants', would seem to be the current cry, while in the Anglican Communion we persist in rejecting people on the basis of their sexuality. For those who follow a God who was scapegoated, reviled and rejected, there can be no scapegoating of others. For those who follow a God who laid down this own life for love of others, there must be a similar breaking of cycles of rejection through our own attitudes, speech and actions.

Instead of being those who reject, we need to become those who invite. The opposite of rejection is not simple acceptance, but active engagement; the invitation to participate in community. The goal of those who are great inviters is “to have everyone participating, giving and receiving gifts.” Abundant community involves welcoming “those on the margins”, “which is the heart of hospitality.” As William Butler Yeats was credited with saying, “There are no strangers here; only friends you haven’t met yet.” ('The Abundant Community' by John McKnight & Peter Block)

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Sixpence None The Richer - A Million Parachutes.

A Statement on the Migrant Crisis

The following statement was issued by St Martin-in-the-Fields earlier today:

A Statement on the Migrant Crisis
Revd Dr Sam Wells, Vicar of St Martin-in-the-Fields

The plight of those entering Europe in large numbers seeking safety, hope and a future is distressing and stirring. As a community we are made up of people who are themselves refugees, many who have known oppression, several who have themselves migrated to make a living in a new country, and a number, including myself, whose parents or grandparents came to this land fleeing persecution.

We recognise and affirm the actions many congregations and communities are taking to befriend and support migrants. Our own ministry with asylum-seekers has been a source of growth and discovery and a blessing to our whole community. We celebrate the warmth and welcome that migrants have received in several parts of Europe.

We wish to challenge some of the widely-stated assumptions surrounding the migrant crisis.

• We challenge the notion that efforts must be entirely focused on addressing conflict in the countries of origin. Intervention in Afghanistan, Iraq and Libya didn’t work; non-intervention in Syria didn’t work either. There is no simple off-shore solution.
• We challenge the conviction that Britain is ‘full’ and there is neither space nor employment for newcomers. Our own community of staff and volunteers is immeasurably enriched by people from all over the world who have made our city their home – some junior, others who have risen to senior roles; their skills and enthusiasm are a blessing to us all.
• We challenge the way immigration is discussed as a question of duty – of whether Britain is obliged to take in people who are fleeing persecution elsewhere, how one can verify that the claim is genuine, whether one has to limit the number even of the persecuted, and whether anyone migrating largely for economic benefit has any right to be here. We maintain that migrants have always, and will always, be a source of initiative and energy, inspiration and renewal. The British population is almost entirely made up of people whose ancestors were migrants for a host of reasons: the nation’s dynamism lies in the confluence of diverse cultures.
• We appreciate the drawbacks of making migration easier and the risks of thereby exacerbating the circumstances that bring it about. But we are a nation that loves to back the underdog; we are a people whose finest hour has been in standing up in the face of oppression; and we long for our country to show its true colours today.

A prayer in the midst of the migrant crisis

Wilderness God, your Son was a displaced person in Bethlehem, a refugee in Egypt, and had nowhere to lay his head in Galilee. Bless all who have nowhere to lay their head today, who find themselves strangers on earth, pilgrims to they know not where, facing rejection, closed doors, suspicion and fear. Give them companions in their distress, hope in their wandering, and safe lodging at their journey’s end. And make us a people of grace, wisdom and hospitality, who know that our true identity is to be lost, until we find our eternal home in you. Through Christ our rejected yet risen Lord. Amen.

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Nina Simone - Ain't Got No ... I Got Life.

Travelling light

Luke 9. 1 – 6 is a passage which suggests that we should travel lightly as we journey through life as Christ’s disciples. That was the literal experience of Jesus’ disciples in an itinerant ministry where they took little of their own with them and were reliant on the hospitality and support of others. For ourselves, we will do well to reflect deeply on those powerful slogans or proverbs, such as ‘live simply that others might simply live’ and ‘touch the earth lightly,’ which challenge us about the footprint we leave on the earth and its inhabitants.

Travelling light doesn’t mean we travel alone. From other passages in the Gospels we know that Jesus sent his disciples out in pairs. 'By travelling together we bear one another’s burdens, share joys, and lighten the load of our journey.' Jesus’ expectation was clearly that his disciples would find open doors and receive hospitality in many of the places to which they travelled. There are occasions then when the mission of Christ can be an evolving one where his followers knock on doors and minister wherever those doors are opened to them.

Travelling light
without
a purse
without
a bag
without
shoes
without
equipment
you are
the equipment
you are
all you need

Travelling light
no
special appeals
no
luxury hotels
no
looking
for the best
cooks
keep it
simple
keep it
modest
be
content

Travelling light
don’t stop
to make
small talk
with those
on the road
move on
reach
your destination
the harvest
is great
but the
workers
few

Travelling light
do stop
to bless
the homes
in which
you rest
for all
you receive
give thanks
and peace
don’t create
when made
unwelcome
shrug
your shoulders,
wipe
your feet
move on

Travelling light
don’t
fill your barns
simply
to eat,
drink
and
be merry
don’t
store up
riches
simply
to rust
and decay
don’t
store up
riches
simply
for others
to steal
your heart
will be
where
your riches
are

Travelling light
do
store up
acts
of love,
hope
and faith
do
store up
the things
that remain
do
store up
treasures
in heaven
your heart
will be
where
your riches
are

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Deacon Blue - Only Tender Love.

Angels amidst the acetate

Paul Trathen will be leading a workshop on Angels amidst the acetate: Some glimpses of those we have entertained at the cinema as part of Entertaining Angels Unawares, the Exploring Prayer & Spirituality Day to be held on Saturday 29th September at All Saint's Hertford from 10.00am - 3.30pm.

Film is an allusive medium, well able to suggest realities just a little more subtle, mysterious and wonderful than the everyday. It is also a mass medium, telling accessible and powerful stories. This workshop - illustrated with a series of film clips - will explore iconography and narrative strands of a number of films and genres which might just glimpse the angelic …

There are accounts of the work and ministry of Angels throughout Bible and for many in our modern age that is where Angels remain - in history. Having had Angels captured by the

New Age spirituality that pervades society, the Exploring Prayer and Spirituality Day will seek to answer questions such as:

• If God used angels in the past, are they still here now?
• How do we understand and know Angels as part of Christian faith and practice today?
• What can we learn from Angels about the message of faithfulness and hospitality?

With workshops rooted firmly in the Scriptures, in the worshipping life of the church and in the teachings of our forebears in faith, the day has a range of Workshops to encourage exploration and delight in the calling that we should:

not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. (Hebrews 13:2)

The Keynote Speaker will be The Reverend Canon Pam Wise MBE, Vicar of All Saint’s South Oxhey.

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John Tavener - Song of the Angel.

Women and the Church

Maude Royden, Elsie Chamberlain, Isabella Gilmore, Betty Ridley, Una Kroll, Christian Howard, Monica Furlong, Joyce Bennett, Florence Li Tim-Oi, Constance Coltman, Margaret Webster.

Have you heard of any of them? I found out about these women through the website of Women and the Church (or WATCH) who point out that though they were all icons in the campaign to get women ordained, as with many women’s lives, they are in the ‘hidden gallery’ of history.

To give you a very brief flavour of some of their stories: "Elsie Chamberlain was the first female full chaplain in the RAF; Una Kroll famously shouted, ‘We asked for bread and you gave us a stone’ (a reference to Matthew 7. 7-11) when in 1978 the General Synod refused to allow women to be ordained, creating the momentum for the Movement for the Ordination of Women to be formed; and Florence Li Tim-Oi was the first female Anglican priest, ordained during the war to serve behind Japanese lines in China."

WATCH argue that, although women have been a majority in the church, they have mostly been hidden in the background, carrying out children’s work, making tea, cleaning, in the office, caring for neighbours, letting the vicar know when someone needs a visit. In other words, fulfilling the sort of role that Martha was playing in our Gospel reading (Luke 10. 38-end) today.

Martha opened her home to Jesus and his disciples. Providing hospitality and welcome to strangers was of vital importance within Judaism and in Middle Eastern culture generally. The rabbis taught that Abraham left off a discussion with God and went to greet guests when they arrived at his camp. He ran to greet them during the hottest day on record and served them the best food he could put together. Based on this example, the rabbis say that taking care of guests is greater then receiving the divine presence.

When Jesus sent out his disciples to prepare the way for him to come to towns and villages on the way to Jerusalem, he told them to look out for and stay with those, like Martha, who would welcome them. So, Jesus’ words to Martha are not a denigration of the role she is fulfilling, which has a vital place in Middle Eastern culture, but point instead to an alternative role which has led to the point that we have currently reached in the Church of England of seeking to ordain women, not just as priests, but as bishops.

Mary sat at Jesus’ feet listening to what he said. This was the usual posture of a disciple of any teacher in the ancient world. But disciples were usually male, so Mary would have been quietly breaking the rule that reserved study for males, not females. Martha was possibly not merely asking for help but demanding that Mary keep to the traditional way of behaving. Jesus, though, affirms Mary in the place and role of a disciple: “Mary has chosen what is better, and it will not be taken away from her."

Jesus refused to be sidetracked by issues of gender when faced with women in any kind of need and consistently puts people before dogma. Luke’s Gospel not only reports that Jesus had female disciples, but specifically names them in Luke 8. 1-3. Throughout his Gospel Luke pays particular and positive attention to the role of women presenting women, not only as witnesses to the events surrounding the birth and resurrection of Jesus, but also as active participants in God's Messianic purposes.

This sense of the equality of men and women in God's plan of salvation and their equal importance in the new community that was the Church, has inspired women throughout Church history to active service of our Lord and to leadership roles within his Church. Including the many women whose ministries we celebrate and remember in relation to the history of St Margaret's Barking.

The example of commitment to Christ, despite mockery, torture, and martyrdom, which is found in the story of St Margaret of Antioch led to her becoming one of the most popular saints among the laity in medieval England with more than 250 churches dedicated to her. Many churches housed side altars or images of St Margaret and had guilds dedicated to her. Her story also became one of the most common subjects for wall paintings in England.

St Ethelburga was the first Abbess of Barking Abbey and epitomises a strong woman who exemplifies the virtues of committed social action and self-sacrifice. She is especially noted for her heroic conduct in caring for the sick during an outbreak of the plague in 664 which eventually killed her and most of her community. During this time she is said to have had a vision of a light "brighter than the sun at noonday" which inspired her and her community to works of great compassion in caring for others. The Venerable Bede wrote of her: "her life is known to have been such that no person who knew her ought to question but that the heavenly kingdom was opened to her, when she departed this world."

We can rightly add to that list, of inspiring women associated with this church, Pat Nappin; who was the first woman Honorary Secretary of the Central Reader’s Council of the Church of England appointed in recognition of her vision and commitment which enabled her to see through a number of significant developments in Reader ministry.

These, and other women (including those named by WATCH), are examples to all of us of what real commitment to Christ entails and involves. This is particularly so because current campaign to see women take their place alongside men as bishops and at every level in the Church of England is not about women gaining an ascendency which men have had in the past but, instead, is about the full equality of women and men in the Church as part of God's will for his people, and as a reflection of the inclusive heart of the Christian scripture and tradition.

Mary shows all of us the importance of making Jesus the central focus of our life and learning. Martha shows us all the value of welcome, hospitality and service. Margaret, the ability to remain true to Jesus despite great opposition and personal suffering. Ethelburga, the inspiration of sacrificial leadership in times of crisis and need. Pat, of the vision needed to bring about significant change and development.

The ministries of each one of us can be enhanced by reflecting on the examples that each one provides and through that the recognition that the saints are not special, super-human people but: sisters, like Martha and Mary, who become frustrated with each other’s choices; a daughter, like Margaret, in conflict with her father; a sister, like Ethelburga, given prominence as a result of family favours; and a Reader with a national role, like Pat, who continues to immerse herself in local ministry.

What we see through their lives and examples is that each one of us are saints; whatever our gender and ministry, its prominence or hiddenness. The only saints to feature in the New Testament are each and every member of local church. The saints are simply those who are church members whether in Ephesus, in Jerusalem, in Rome, or wherever including, today, those of you here in Barking.

A Patronal Festival is a time to reflect on the example of the Patron Saint of this church but only as inspiration to live as saints ourselves. Current developments in the Church of England, our Gospel reading for today, and the significant ministries exercised by women associated with this church have all led to my focus today on the ministry of women but, again, only as a inspiration to us all to work towards and work within the full equality of women and men in the Church that sees us all as being saints.

So, to you the saints in Barking, the faithful in Christ Jesus: grace and peace to you from God our Father and the Lord Jesus Christ. I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge — that you may be filled to the measure of all the fullness of God.

(Sermon preached at St Margaret's Barking for the Festival of St Margaret).

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Laurent Mignard Duke Orchestra - Something 'bout believing.

The great sin of inhospitality

‘Once in a lifetime, not to be repeated special offer’; all the slogans that the stores use to entice us to buy the latest consumer offering were literally true at this point in Jesus’ ministry (Luke 10. 1-11, 16-20). He had made up his mind and set out on his way to Jerusalem. He would not pass this way again and that was why he challenged those he met to leave everything there and then and follow him. No excuses, no distractions.

As we heard last week (Luke 9. 51-62) some could not rise to the challenge but this week we hear that there were at least seventy or seventy-two who were disciples and ready for Jesus to send out to prepare the way for him to come into the lives of those in the villages and towns that he was to visit before he arrived in Jerusalem.

We see from this that disciples aren’t just followers; they are also those that are sent out and entrusted with playing a part in bringing in the kingdom of God. This passage challenges us regarding the call of God on our lives. There is still a large harvest to be reaped? Just as Jesus sent out his disciples to tell others that he was about to arrive in their midst, so we are called to do the same. Do we hear that call? Do find reasons to put it to one side? Are we responding as fully as we might? At St John's Seven Kings, we are currently planning a Vocations Sunday for September which will provide lots of information about opportunities to develop the ministries that each of us have in church and community so that we are better able to play our part in bringing in the kingdom of God. But don’t wait until then to say yes to the call of God on your life and do let others know how you are thinking and responding.

Interestingly the numbers at our services regularly mirror the number of disciples that Jesus sent out. This passage is headed up ‘Jesus sends out the Seventy-Two’ in our pew bibles but it should really read as ‘Jesus sends out the Seventy or Seventy-Two’ as there is a little asterisk after the first mention of 72 men and in the note at the bottom of the page it says that some manuscripts on mention 70 men.

Why the difference? Tom Wright has explained that it is most probably to do with the story of Moses choosing 70 elders during the Exodus from Egypt who were “given a share in God’s Spirit and thereby equipped to help him lead the people of Israel (Numbers 11. 16, 25).” On that occasion, two others who were not part of the original 70 also received the Spirit.” So, whether it’s 70 or 72, it is a sign from Jesus to the people of his day that a new Exodus is happening and they need to get on board if they are going to be set free from slavery to sin and led to the Promised Land of life forever with God.

In the original Exodus the Israelites rebelled, grumbled and didn’t want to go the way God was leading. Jesus prepares his disciples for a similar reaction from those he sends them to saying that he sends them out as lambs among wolves. Jesus even mentions the town of Sodom when he speaks about the judgement which is to come on those who don’t welcome his disciples. The destruction of Sodom is the most frequently mentioned Genesis event in the whole of the Hebrew scriptures and it is a symbol of every sin that stands in contrast to covenant with God.

There is a story told by Jewish rabbis that helps in understanding this aspect of the passage. The rabbis teach that Abraham left off a discussion with God and went to greet guests when they arrived at his camp. He ran to greet them during the hottest day on record and served them the best food he could put together. Based on this example, the rabbis say that taking care of guests is greater then receiving the divine presence.

This story gives a sense of the importance of hospitality towards strangers within Judaism. The fundamental wickedness of Sodom, however, was their hostility to vulnerable strangers and the violence they enacted on the innocent. The people of Sodom had a moral responsibility to offer protection and hospitality to vulnerable strangers, as all the ancient laws of the east demanded, and they stand in scripture as an example of extreme wickedness because they attacked and abused those they should have protected.

This links too with Jesus’ talk of Satan. Satan literally means ‘the accuser’; the one who points the finger at others in condemnation of them. Jesus is then saying that Satan (the accuser) falls like lightening from the sky at the return of the disciples from their mission because they have not been accused but welcomed during their mission.

So Jesus, here, is highlighting the importance of welcome and hospitality. Before the disciples go Jesus warns that those who fail to welcome them are not only turning God’s messengers away from their homes and lives but God himself too. As he says, “Whoever listens to you listens to me; whoever rejects you rejects me; and whoever rejects me rejects the one who sent me.” When they return, he rejoices at the welcome which they have received and the sense, in the verses which follow today’s reading, that the Gospel has been received from “the diverse and motley group he has chosen as his associates.”

The emphasis in this passage is on the hospitality provides by others to Jesus’ disciples. We have already thought of ourselves as being called like them to take the good news of Jesus to others, so we will naturally identify ourselves with the disciples in the passage and think about the response we receive from others when they know that we are Christians. But to really get the force and challenge of what Jesus is saying in this passage we have to put ourselves in the shoes of those the disciples went to and ask ourselves how well do we receive others? The challenge in this passage is about the quality of the welcome provided to others. The great sin here is to be inhospitable and to be inhospitable is actually to reject the divine in our lives.

So, how do we rate on that basis? I know we think of ourselves as a friendly, welcoming church but let’s not rest on our laurels and instead ask ourselves how we can be more welcoming, more hospitable to those who come for the first time and those that we don’t know well. When we are here in church, let us make those people our priority, always seeking to speak first to those we don’t know, don’t know well or haven’t spoken to for some time.

God calls us not just to be those who follow him but also to those sent out to prepare the way for him to come into the lives of others and challenges us too to be those who are also welcoming, always hospitable towards others.

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James MacMillan - A Different World.