God's presence in the everyday

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

God calls us, in prayer and contemplation, to see his presence in the everyday, our everyday lives, tasks, activities, and the people and things we see around us. With spiritual insight we will see Christ in all these things. In Philippians 4.4-9 we read: whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. We are, therefore, encouraged to go through life looking for God and the good in all that is around us. 

Today, therefore, we are going to pay attention to one of our Harvest donations. This humble jar of Branston Pickle. I wonder what we can see of God in this jar when we spend time with it and think about it. How might we see something of Christ in a jar of Branston Pickle?

Does anyone know what is in Branston Pickle? Branston Pickle is made from a variety of diced vegetables, including swede, carrots, onions and cauliflower pickled in a sauce made from vinegar, tomato, apple and spices. Reflecting on this aspect of its manufacture can lead us to give thanks to God for the wide variety of vegetables he has made and for those farmers who grow them.

Does anyone know where the recipe for Branston Pickle was created? We can give thanks, too, for the human creativity – another gift from God – that resulted in the recipe for Branston Pickle, which was first made in 1922 in the village of Branston near Burton upon Trent, Staffordshire, by Crosse & Blackwell.

For those who like it, Branston Pickle enhances certain meals by adding zest and flavour. Giving thanks to God for tasty and nutritious meals is what we do when we say Grace. We can certainly do this in relation to enjoyment of Branston Pickle. A partly consumed jar, as this now is, is a reminder to us of the many occasions and people who have enjoyed this food to date. Each of them has received something good from God for which we can give thanks.

There’s a part-used jar of Branston Pickle in the art installation we currently have in church. Usually, we might simply toss a part-used jar of Branston Pickle way without a further thought, however, in this Season of Creation we are specifically thinking of how we can reuse waste items. Including everyday items like this jar in this installation provides us with the opportunity to stop, to look, to think and to pray about humble, everyday items. If we are open to that possibility, there is much for which we can be thankful as a result of contemplating such an object.

Jesus encouraged us to be like salt in our everyday lives (Matthew 5.13). Salt is an ordinary, everyday object which is used sparingly to flavour and preserve food. A little salt has a significant effect. Just like salt, Branston Pickle enhances and flavours meals. Perhaps, if he were teaching today, Jesus might have taken a jar of Branston Pickle as his illustration to encourage us to be people that provide zest and flavour to the lives of others and to our community.

Today’s New Testament reading from Philippians encourages to look for good in everything around us. To pay attention to the things we see and to contemplate them. In this way, we can have a Harvest Festival every day of the year by celebrating the good things we see around us and remembering that they are all good gifts from God for which we should give thanks.

Just as we have done with this jar of Branston Pickle, why not go through your cupboards or rooms at home on a regular basis to reflect on what you can see of God in the everyday objects you have around you. If you do then you will be putting today’s reading into practice and will see the ordinary things around you in new ways as a result. May it be so for each one of us. Amen.

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Peter Mayer - Everything Is Holy Now.

Making decisions about future directions in life

Here's my sermon from today's Eucharist at St Catherine’s Wickford:

Am I in the right place? Following the right path? In the right work? What is God’s will for my life? What is my vocation? These are just some of the questions prompted by this passage (Matthew 4. 12-23), as we read of Jesus, those who heard him, and his first disciples all making key decisions about their future direction of travel. Hopefully, we shall see some of the factors which play a part in their decision making.

Jesus hears that John the Baptist is no longer able to continue his public ministry because he has been imprisoned. As John was his predecessor, the one who was preparing the way for Jesus' own ministry, Jesus judges that the time is now right for his ministry to begin. So circumstances seem to provide the trigger or opportunity for Jesus’ ministry to begin and can play a part in our lives too. Jesus seemed able to read circumstances well, we not always able to do that as well as he did and sometimes only understand what was happening to us at the time when we look back.

As a teenager, I didn’t get the grades needed to get into University and felt like dropping out of education altogether. I was persuaded to go through clearing however and got a place at Middlesex Polytechnic, so came to London instead of Leicester, where I’d been intending to study. As I was applying late, there was no accommodation available in Halls and so I had to find somewhere to live off site. Once I’d settled in, I started going to the parish Church which was where I met Christine, who became my wife. I thought at the time that doing less well in my A levels was a disaster, but without that happening I would not have had the marriage and family that I now have. I was being led through circumstances to something wonderful but had no idea that that was the case at the time.

While circumstances played a part, Jesus also allowed scripture to shape the form that his ministry would take. The Gospel writer includes a quote from Isaiah 9, a passage which is often read at Christmas, to explain what Jesus was doing. A key theme of the prophecies collected in Isaiah is that of Israel as God’s servant. Jesus takes this servant role assigned to Israel in prophecy as his ministry template or job description and so, guided by scripture, he chose to begin his ministry in Galilee.

We can also base our lives and ministry on a template or job description. Our template is Jesus himself - so, for example, the letter to the Philippians talks about knowing Christ in order to become like him. Christlikeness should be our goal as Christians; not that we ever attain in this life. Our job description is essentially Jesus’ own manifesto taken from the Book of Isaiah and read at Nazareth near the beginning of his ministry: The Spirit of the Lord is upon me to … bring good news to the poor … proclaim liberty to the captives … recovery of sight to the blind … set free the oppressed … and announce that the time for salvation has come.

Jesus’ message to those who listened to his preaching was that Israel was on the wrong path and must turn around and move in the opposite direction. Tom Wright writes that, “Jesus believed that his contemporaries were going in the wrong direction. They were bent on revolution of the standard kind: military resistance to occupying forces, leading to a takeover of power … The problem with all these movements was that they were fighting darkness with darkness, and Israel was called - and Jesus was called - to bring God’s light into the world. That’s why Matthew hooks up Jesus’ early preaching with the prophecy of Isaiah that spoke about people in the dark being dazzled by a sudden light … Jesus could see that the standard kind of revolution, fighting and killing in order to put an end to … fighting and killing, was a nonsense. Doing it in God’s name was a blasphemous nonsense.

But the trouble was that many of his contemporaries were eager to get on with the fight. His message of repentance was not, therefore, that they should feel sorry for personal and private sins (though he would of course want that as well), but that as a nation they should stop rushing towards the cliff edge of violent revolution, and instead go the other way, towards God’s kingdom of light and peace and healing and forgiveness, for themselves and for the world.”

What do we as a nation need to turn away from in order to turn towards God? Some years ago, William Butler, then chief economist at the investment banking giant Citigroup, was quoted as saying that we have lived beyond our means year after year and the nation collectively has to consume less while Janice Turner argued that consumerism has become like a religion to us leading us to believe that living standards would keep being upgraded like mobile phones. The cost of living crisis means that we can’t spend as we did and can’t live beyond our means any longer, but, can we, as a nation, stop rushing towards the cliff edge of consumerism, and instead go the other way, towards God’s kingdom of light and peace and healing and forgiveness?

Maybe, if we catch once again a vision of Jesus as he really is, we can. The integration of Jesus' message with his personality and actions was so attractive for his first disciples that they left their livelihoods to be with him doing the things that he did and becoming part of his mission bringing the rule of love in the kingdom of God. Why did they give up the security which they had to follow a wandering preacher? “The answer can only be in Jesus himself, and in the astonishing magnetism of his presence and personality. This can be known and felt today, as we meditate on the stories about him and pray to know him better, just as the first disciples knew and felt his presence 2,000 years ago.”

So, are we able to demonstrate in some way the kingdom of God where we work or live? Is what we do currently contributing to the coming of Jesus' revolution of love? Do we need to turn around and leave what we are currently engaged with in order that we might be engaged with the kingdom of God or do we need to listen to circumstances and scripture in order to understand how to live under the rule of love in the place where we are right now?

These are just some the questions which arise from the varying ways in which see Jesus, his disciples, and those who heard his preaching, making decisions about their future direction in life. Lead us, Lord, in your ways that we may live under your rule of love revealing your kingdom where we live and work.

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Rev Simpkins - Sing Your Life.

Boundary Breaker VI

The world is full of divisions -
political, religious, national, personal -
‘them’ and ‘us’ - Jew and Gentile,
slave and free, male and female.
Tribal identities, given at birth,
with rich histories constraining love.
I am I, not you. You are a mystery to me.

Stripped, self-emptying, not counting
equality something to be grasped and held,
become nothing, become human,
become obedient to death,
crucified by my own creation.
Stepping beyond identity, renouncing
my inheritance, heritage and lineage.

I in you, you in me, one with you,
you with me, breaking boundaries,
becoming other, other becoming me.
The scapegoat removing mimesis,
the cross road uniting nations,
lion and lamb lying down together.
All roads lead to heaven,
a pilgrim people
in a new Canterbury Tale,
unresting till they enter
the green and pleasant land
of New Jerusalem.

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Hubert Parry - Jerusalem.

Conflict, surrender and peace

Steve Turner’s poem ‘History Lesson’ is simple, short and blunt:

History repeats itself.
Has to.
No-one listens.

Remembrance Sunday is an attempt to ensure that people in the UK do learn lessons from our experience of two World Wars, as well as remembering those who have made the ultimate sacrifice in wartime. On one level, we could perhaps argue that lessons have been learnt in that there have been no more wars on the global scale that was experienced during World War II and yet conflict has continued to bedevil humanity. There are, for example, 12 conflicts in the world currently which are causing at least 1,000 violent deaths each per year (and often much more) plus another 32 smaller-scale armed conflicts that are currently causing a smaller number of violent fatalities each year. The fact that Armistice Day and Remembrance Sunday coincide this year also reinforces this point, as World War I was supposedly the 'war to end all wars' but was then closely followed by World War II.

Why is conflict so much a part of our human existence? Why, despite the devastation and loss of life that we saw in two World Wars, does it still seem that we are so far from the ability to live in peace with one another? I want to suggest a partial answer to us this evening using the story of Jonah.

The story is both well known and relatively simple. Jonah is tasked by God with preaching to the Ninevites but instead turns tail and takes a ship heading in the opposite direction. A violent storm leads the sailors to throw Jonah overboard. The storm then calms and Jonah is swallowed by a great fish. Inside the fish Jonah repents and, once spewed out onto dry land, travels to Ninevah where he delivers the message God gave him. The Ninevites hear him, repent and are saved from disaster. Jonah is angry with God because the Ninevites are the enemies of the people of Israel and so he wanted them destroyed.

That hatred of the Ninevites was the reason why Jonah rejected God’s call on his life and took a ship in the opposite direction to the place God had wanted him to go. Protection of his people - the people of Israel - by the destruction of their enemies - the Ninevites - was more important to him than doing God’s will. Jonah was angry with God because he thought God should only be on the side of and care for his people and therefore he wanted to try to frustrate God’s plans to save their enemies from disaster. He was angry with God because he wanted to possess God by keeping him only as the personal God of his people.

Jonah had actually completely misunderstood God’s relationship with the people of Israel and the reason for it. The choosing of the people of Israel as God’s chosen people and the gift to them of the promised land was not so that they would be protected by their own personal God in a land that was theirs to own. Instead of being their property, the promised land was a gift from God which enabled them to be a light revealing God to the nations around them. So whenever they thought about themselves and the protection of their own possessions, they were actually wandering away from God’s will for their lives.  

When Jonah did this, his lack of surrender to God’s will and God’s way caused disturbance - the storm - in his life which also affected the people around him. It was only when Jonah recognised that the storm - the disturbance in and around him - was directly connected to his lack of surrender to God’s will that the storm died down and he had time and space in which to repent and return to God’s way.

It is the same for us. When we are concerned with what we think of as ours - when we are saying this is mine, my property, my church, my nation - we are automatically anxious, worried and fearful because we are in defensive mode and we experience disturbance; disturbance which affects others because we are trying to protect what we think of as ours from those we think will take it from us. By contrast, Jesus calls us to give up our lives and let go of our possessions by handing them over to him - to let go and let God. When we genuinely do this we find we are at peace because whatever we have and wherever we are and whatever we do is then in God’s hands - everything is his and his gift to us. We experience contentment with what we have and where we are and what we do because it is all God’s gift to us.

As we read in the Letter to the Philippians, ‘I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength.’

Conflict and disturbance arises in our lives and in our world whenever we, like Jonah, have not surrendered to God’s will. Again, like Jonah, this occurs whenever we want to possess or protect things for ourselves, our group or our people. Instead God calls us to let go and let God; to simply acknowledge that we own nothing, that all is God’s creation and gift. When we let go of our claim on the things around us, including our own lives, we start to genuinely trust God and learn the secret of being content in any and every situation. In this state, there is no disturbance or conflict because there is nothing to possess or protect and therefore we can know and share peace with others.    

Jesus shows us how to do this by laying down his life for the sake of others and his resurrection reveals the new life that results. Just as he called his first disciples, so he calls us to follow in his footsteps by taking up our cross and losing our lives for his sake; letting go and letting God.

Will we be like Jonah and resist the call of God which leads to turmoil and disturbance in our lives and our world or will we be like Jesus’ disciples who gave up everything to follow him? Before deciding, we should reflect that to follow him is the way that leads to abundant, peaceful, contented and eternal life. It is as we surrender to God and to his will for our lives that we come to know his peace in our lives and are enabled to share that peace with others.

 

I began with a poem so I’ll also end with one. This is ‘Silence’, a poem written by Malcolm Guite immediately following the commemoration of the two minute silence:

November pierces with its bleak remembrance
Of all the bitterness and waste of war.
Our silence tries but fails to make a semblance
Of that lost peace they thought worth fighting for.
Our silence seethes instead with wraiths and whispers,
And all the restless rumour of new wars,
The shells are singing as we sing our vespers,
No moment is unscarred, there is no pause,
In every instant bloodied innocence
Falls to the weary earth, and whilst we stand
Quiescence ends again in acquiescence,
And Abel’s blood still cries in every land
One silence only might redeem that blood
Only the silence of a dying God.

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Michael Kiwanuka - Worry Walks Beside Me.