Seen and Unseen: Genesis Tramaine: the painter whose faces catch the spirit

My latest article for Seen and Unseen is a profile of New York's expressionist devotional artist, 'Genesis Tramaine: the painter whose faces catch the spirit':

'Genesis Tramaine begins her presentation as part of the McDonald Agape Lecture in Theology and the Visual Arts 2025 by singing ‘Amen’, a gospel song popularised by The Impressions in the 1960s. Her presentation about her art is essentially an act of testimony, such as might be given in a Southern Baptist Church in the USA.

Tramaine is an expressionist devotional painter from the US who is deeply inspired by biblical texts and whose work is held in permanent collections, including the National Gallery of Art in Washington DC. The large expressionist heads she paints are not representational portraits but expressions of spiritual energies and forces within the person, often inspired by and showing biblical figures and saints, as well as church people, family and friends.'

For more on Genesis Tramaine see my Artlyst interview with her and my exhibition review for Church Times. For more on those contributing to the McDonald Agape Lecture in Theology and the Visual Arts 2025 see my interview with sculptor Emily Young.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

My 27th article was entitled 'Heading Home: a pilgrimage that breaks out beauty along the way' and focuses on a film called 'Heading Home' which explores how we can learn a new language together as we travel.

My 28th article was entitled 'Annie Caldwell: “My family is my band”' and showcased a force of nature voice that comes from the soul.

My 29th article was entitled 'Why sculpt the face of Christ?' and explored how, in Nic Fiddian Green’s work, we feel pain, strength, fear and wisdom.

My 30th article was entitled 'How Mumford and friends explore life's instability' and explored how Mumford and Sons, together with similar bands, commune on fallibility, fear, grace, and love.

My 31st article was entitled 'The late Pope Francis was right – Antoni Gaudi truly was God’s architect' and explored how sanctity can indeed be found amongst scaffolding, as Gaudi’s Barcelona beauties amply demonstrate.

My 32nd article was entitled 'This gallery refresh adds drama to the story of art' and explored how rehanging the Sainsbury Wing at the National Gallery revives the emotion of great art.

My 33rd article was an interview with Jonathan A. Anderson about the themes of his latest book 'The Invisibility of Religion in Contemporary Art'.

My 34th article was an interview with 'Emily Young: the sculptor listening as the still stones speak'.

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Jonathan McReynolds - God Is Good.

Seen and Unseen: The late Pope Francis was right – Antoni Gaudi truly was God’s architect

My latest article for Seen and Unseen is entitled 'The late Pope Francis was right – Antoni Gaudi truly was God’s architect' and explores how sanctity can indeed be found amongst scaffolding, as Gaudi’s Barcelona beauties amply demonstrate:

'In welcoming the news that Gaudí had been declared Venerable, Cardinal Juan José Omella, Archbishop of Barcelona, said “It is a recognition not only of his architectural work but something more important.” He continued: “He is saying you... amid life's difficulties, amid work, amid pain, amid suffering, are destined to be saints.” Ultimately, he notes, “Gaudí’s life and work show us how beauty and holiness can transform the world” as they include the “recognition that sanctity can be found amid scaffolding, suffering, sublime obsession.”'

For more on Antoni Gaudí see here and here. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

My 27th article was entitled 'Heading Home: a pilgrimage that breaks out beauty along the way' and focuses on a film called 'Heading Home' which explores how we can learn a new language together as we travel.

My 28th article was entitled 'Annie Caldwell: “My family is my band”' and showcased a force of nature voice that comes from the soul.

My 29th article was entitled 'Why sculpt the face of Christ?' and explored how, in Nic Fiddian Green’s work, we feel pain, strength, fear and wisdom.

My 30th article was entitled 'How Mumford and friends explore life's instability' and explored how Mumford and Sons, together with similar bands, commune on fallibility, fear, grace, and love.

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Iain Archer - The Acrobet.

How can I shine like a light?

Here's the reflection I shared this evening at St Catherine's Wickford during our Patronal Evensong:

I’d like you to think about those people who are or have been a special inspiration to you? Maybe it’s … someone in your family? One of your friends? Someone at school or at your Church? Someone in the news or media? I wonder what makes them special? Do they … make you laugh? Look after you? Stand by you? Encourage you? Challenge you? Inspire you? Make you feel special?

There have always been special people in the world to inspire us. In church history Christians have thought some people so special that they have been designated as saints. There are many stories about the saints. Some of them lived long ago, some of them more recently. Some were very brave. Some had the courage to stand by their beliefs, even if that meant being different from everyone else. Some cared for others, especially the people no one else wanted to care for. Some were teachers. Some were great leaders. Some wrote inspiring books. They all loved God and wanted others to come close to God too. Christians sometimes call them heroes of the faith.

Tradition has it that our Patron Saint, Catherine of Alexandria, was a girl of a noble family who, because of her Christian faith, refused marriage with the emperor as she was already a 'bride of Christ'. She is said to have disputed with fifty philosophers whose job it was to convince her of her error, and she proved superior in argument to them all. She was then tortured by being splayed on a wheel and finally beheaded. The firework known as the Catherine Wheel took its name from her wheel of martyrdom. She is one of the Fourteen Holy Helpers, a very special group of saints known for their very powerful intercession.

Saints are shining examples of how to love God and follow God’s way. Yet, Christians also believe that everyone can be holy, like a saint. So perhaps we are all … saints in the making.

I’m going to light a candle and ask us to be still. In the silence, remember those people who are special to you and ask yourself, ‘How can I shine like a light?’

Loving God, bless all those that I love; bless all those that love me; bless all those that love those that I love and those that love those that love me. Help us, like the saints, to be creators of light in all that we do. Amen.

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Saint Catherine of Alexandria Vespers Hymn

Cheering us on in our endeavours

Here is the sermon I shared yesterday at St Catherine's Wickford:

Hebrews 11 tells the stories of many people of faith who we know of from the stories contained in the Old Testament (Hebrews 11. 32 – 12. 2). These are the great figures of the Old Testament; Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, and Moses. The section we have heard read this evening comes towards the end where the writer of Hebrews realises that he is running out of space and does not have room to fully tell the stories of all those that he wishes to mention.

In shorthand he asks us to picture many who because of their faith have experienced persecution, torture, poverty and ill-treatment. Finally, he asks us to picture all those who have lived lives characterised by faith as being like the crowd filling an enormous stadium and cheering us on as we run our race of faith through life. All these wonderful heroes of the faith who lived such exciting and eventful lives, they are cheering us on in our endeavours to all live lives that are faithful to God and his purposes. Not only are they there supporting us but the writer to the Hebrews says that their experiences are not complete and that only in company with us will they be made perfect.

As God’s people, we are on a journey or running a race with an end point, a destination in view. What is this endpoint or destination? It was set out for us in our reading from Isaiah 65 and is the coming new creation; the moment when God will make a new heaven and new earth fusing the two together to create a new existence for human beings in a world that is characterised by joy and not sorrow.

This is the wonderful future towards which we run, for which we minister both in our individual lives and together as a Church and towards which those who have gone before us and who now cheer us on from the stands point by the way in which their lives were lived and the inspiration that their lives provide for us.

Madeleine Channer is a lovely former nurse who was a member of the congregation when I was at St John’s Seven Kings. She wrote a book called Echoes from the Andes telling stories of those she met while nursing in Peru. Her book is, I think, imbued with this reality about which we have been speaking. In the book Maddy says that she went to Peru “with the aim of serving” but that her actual experience was that she received as much, if not more, than she gave. The Rev. Colin Grant, to whom Maddy dedicates the book, and the Doctors with whom she worked in Peru all influenced her deeply but it was the beauty of the Quechua people that influenced her most profoundly. Maddy writes:

“Things were happening in my heart and mind. I had come to Peru with the aim of serving, but I was receiving. As well as the emergence of spiritual truths, the Quechua people exemplified priceless qualities: humility, generosity of spirit, quietude, kindness and longsuffering.

Like the petals of a flower gradually unfolding to the rays of the sun, this was another unfolding, another lifting to the light. It shone into the corridors of my mind, and into the shafts and labyrinths of my soul like a searchlight. I saw and beheld; the Spirit of God was moving, spurring me on, the Spirit of life and peace.”

In this short extract from the end of Maddy’s book, we see how the examples of those around her where both an inspiration and a lesson to her and how they were used by God to move her forward in the race which had and has to run. It can be the same for us as we look for God in the people around us and as we find out about those people of faith who have gone before and who are alive today and ministering in different parts of the world.

We have this large crowd of witnesses round us and we have Jesus in front of us. We know the destination towards which we run; the joy of the new earth and new heavens. So then, let us rid ourselves of everything that gets in the way and let us run with determination the race that lies before us. Amen.

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David Grant - Wake Up Everybody.

Catherine of Alexandria: A persecuted Patron Saint

Here's the reflection I shared at St Catherine's Wickford in their Patronal Festival Evensong:

Our readings today (Daniel 12 and Revelation 13.11-18) describe times of anguish in which many are deceived and oppressed but where those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars for ever and ever.

More than 5,600 Christians were killed for their faith last year. More than 2,100 churches were attacked or closed. More than 124,000 Christians were forcibly displaced from their homes because of their faith, and almost 15,000 became refugees. Sub-Saharan Africa—the epicentre of global Christianity—is now also the epicentre of violence against Christians, as Islamist extremism has spread well beyond Nigeria. And North Korea is back at No. 1 of the top 50 countries where it is most dangerous and difficult to be a Christian, according to the 2023 World Watch List, the latest annual accounting from Open Doors. Overall, 360 million Christians live in nations with high levels of persecution or discrimination. That’s 1 in 7 Christians worldwide, including 1 in 5 believers in Africa, 2 in 5 in Asia, and 1 in 15 in Latin America.

Tradition has it that Catherine of Alexandria was a girl of a noble family who, because of her Christian faith, refused marriage with the emperor as she was already a 'bride of Christ'. She is said to have disputed with fifty philosophers whose job it was to convince her of her error, and she proved superior in argument to them all. She was then tortured by being splayed on a wheel and finally beheaded. The firework known as the Catherine Wheel took its name from her wheel of martyrdom.

The Greek word "martus" signifies a "witness". It is in this sense that the term first appears in Christian literature; the Apostles were "witnesses" of all that they had observed in the public life of Christ. The Apostles, from the beginning, faced grave dangers, until eventually almost all suffered death for their convictions. Thus, within the lifetime of the Apostles, the term martus came to be used in the sense of a witness who at any time might be called upon to deny what he testified to, under penalty of death. From this stage the transition was easy to the ordinary meaning of the term, as used ever since in Christian literature: a martyr, or witness of Christ, as a person who suffers death rather than deny his faith. Catherine of Alexandria was one such.

Paula Fredriksen writes that “The martyrs are a heroic minority. They don't represent a huge popular swelling. We don't have tens of thousands of people being martyred. What we do have, is tens of thousands of people admiring the few who are martyred. So in that sense, the martyr stories have an incredible effect on the imagination of Christians.”

Elizabeth Clark thinks: “the martyrdom stories that got circulated were very important for the development of early Christianity. Several of the martyrdoms … say that there were pagans present … who were so impressed by the... courage of the Christians that they came to see the truth of the Christian religion themselves and immediately converted to Christianity.... Probably, for the most part, though, these martyrdom accounts were written for other Christians to try to bolster the Christians' faith at a time of persecution. To keep up your courage in case this happened to you as well.”

After three decades of their research, Open Doors, who prepared the statistics I shared at the beginning of this sermon, has learned that such needed resilience is found by being “anchored in the Word of God and in prayer.” Also, by being “courageous,” as the persecuted church is most often “active in spreading the gospel” and “vital and growing against the odds.”

As we have reflected, there continue to be Christians who experience persecution or martyrdom today and we must pray for and support our brothers and sisters in the persecuted Church, remembering those many, many places where persecution is real and Christians are being killed regularly and mercilessly or imprisoned and harassed for their resistance to injustice.

While it is, probably, unlikely that we will share with them in that experience, even so, we can still share with them in the other meaning of martus; that of being a witness who gives testimony. We are called, with the Apostles, Saints and Martyrs, to be those who tell our stories of encountering Jesus to others. To do this, we don’t have to understand or be able to explain the key doctrines of the Christian faith nor do we have to be able to tell people the two ways to live or have memorized the sinner’s prayer or have tracts to hand out in order to be witnesses to Jesus.

All we need to do is to tell our story; to say this is how Jesus made himself real to me and this is the difference that has made. That may even be the very best way to celebrate our Patronal Festival.

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Delirious? - History Maker.

Quiet Day: The Rhythm of Life

Quiet Day: The Rhythm of Life

Wednesday 20th September 10.30 am – 3.30 pm, St Mary’s Runwell

A day spent reflecting on Celtic Spirituality, its place in our history, its saints, prayer and worship, music and art. Reflect in the magnificent mediaeval building that is St Mary’s Runwell, and relax in its beautiful churchyard. St. Mary’s itself is often described by visitors and by regular worshippers as a powerful sacred space to which they have been drawn. Experience this yourself, while also exploring its art and heritage.

Led by Revd Sue Wise, Team Vicar, Wickford and Runwell Team Ministry.

Cost: £8.00 per person, including sandwich lunch (pay on the day).

To book: Phone 07941 506156 or email sue.wise@sky.com

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Caedmon - Caedmon's Hymn.

An inspiration to many who have faced impossible odds

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

St George was probably a soldier living in Palestine at the beginning of the fourth century. He was martyred at Lydda in about the year 304, the beginning of the Diocletian persecution, and became known throughout the East as 'The Great Martyr'. There were churches in England dedicated to St George before the Norman conquest. The story of his slaying the dragon is probably due to his being mistaken in iconography for St Michael, himself usually depicted wearing armour; or it may again be a mistaken identity representing Perseus's slaying of the sea monster, a myth also associated with the area of Lydda. George replaced Edward the Confessor as Patron Saint of England following the Crusades, when returning soldiers brought back with them a renewed cult of St George. Edward III made St George patron of the Order of the Garter, which seems finally to have confirmed his position.

In Hebrews 11 we are given a roll-call of heroes of the faith. It starts as we would expect: “They shut the mouths of lions, put out fierce fires, escaped being killed by the sword. They were weak, but became strong; they were mighty in battle and defeated the armies of foreigners. Through faith women received their dead relatives raised back to life.” But then it changes tack: “Others, refusing to accept freedom, died under torture in order to be raised to a better life. Some were mocked and whipped, and others were put in chains and taken off to prison. They were stoned, they were sawed in two, they were killed by the sword. They went around clothed in skins of sheep or goats—poor, persecuted, and mistreated. The world was not good enough for them! They wandered like refugees in the deserts and hills, living in caves and holes in the ground.”

“What a record all of these have won by their faith!” the writer of this letter ends by saying and what an encouragement to us when we don’t always see St George defeating the dragon. Martin Luther King Jr concluded his last sermon, delivered at the Bishop Charles Mason Temple in Memphis, Tennessee on the eve of his assassination, by saying: "I just want to do God's will. And He's allowed me to go up to the mountain. And I've looked over. And I've seen the promised land. I may not get there with you. But I want you to know tonight, that we, as a people will get to the promised land. And I'm happy, tonight. I'm not worried about anything. I'm not fearing any man. Mine eyes have seen the glory of the coming of the Lord." That is the attitude and trust that we need when facing dragons.

Just like Martin Luther King saying those words on the eve of his assassination, so the writer to the Hebrews says, “They did not receive the things God had promised, but from a long way off they saw them and welcomed them.” Howard Zinn, who was involved in the Civil Rights Movement, wrote this: “Social movements may have many 'defeats' — failing to achieve objectives in the short run — but in the course of the struggle the strength of the old order begins to erode, the minds of people begin to change; the protesters are momentarily defeated but not crushed, and have been lifted, heartened, by their ability to fight back."

The stories of the saints, like that of St George, aren’t there to give us a fool-proof cast-iron methodology for overcoming dragons but they can give us the inspiration and encouragement to take to the field and play our part. The saints have been an inspiration to many who have faced impossible odds in personal lives, communities, and globally. So, we pray: God of hosts, who so kindled the flame of love in the heart of your servant George that he bore witness to the risen Lord by his life and by his death: give us the same faith and power of love that we who rejoice in his triumphs may come to share with him the fullness of the resurrection. Amen.

For more on Hebrews 11, see my VCS exhibition 'A Question of Faith'.

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C.O.B. - Sheba's Return/Lion Of Judah.

Our ultimate destination, being united with Christ

Here is the reflection that I shared during tonight's Patronal Evensong at St Catherine's Wickford:

Tradition has it that Catherine of Alexandria was a girl of a noble family who, because of her Christian faith, refused marriage with the emperor as she was already a 'bride of Christ'. She is said to have disputed with fifty philosophers whose job it was to convince her of her error, and she proved superior in argument to them all. She was then tortured by being splayed on a wheel and finally beheaded. The firework known as the Catherine Wheel took its name from her wheel of martyrdom. She is one of the Fourteen Holy Helpers, a very special group of saints known for their very powerful intercession.

Adam of St. Victor wrote a magnificent poem - Vox Sonora nostri chori – in her honour. The poem also tells her story:

Let the voices of our choir resound in praise of our Creator, who disposes all things; by whom they fight who are unskilled in war, by whose power maidens triumph over men.

Through him, the people of Alexandria stand amazed to see in blessed Catharine qualities that seem above her sex, when she vanquishes learned men by her science and the sword by her courage.

To the glory of her race she adds the precious ornaments of incomparable virtue; and noble by birth, she becomes more noble still by grace and holy living.

Tender is the flower of her beauty, yet she spares it neither labour nor study; and in early youth she masters earthly science and that which is of God.

A chosen vessel full of virtue, she considers transitory goods as mire, contemning her father’s wealth and her ample patrimony.

Filling her vessel with oil, as a wise and prudent virgin, she goes to meet the Spouse; that, ready at the hour of his coming, she may enter without delay to the feast.

Longing to die for Christ, she is led before the emperor; and in his presence, by her eloquence, puts fifty philosophers to silence.

For love of God she endures the horrors of the prison, the cruel wheel, hunger and want, and all her other sufferings; she remains unchanged through all.

The tortured overcomes her torturer, a woman’s constancy triumphs over the emperor; yea, the emperor himself is tormented, seeing both executioner and torments unavailing.

At length she is beheaded, and by death ending death, enters into the joys of life, while Angels with all care bury her body in a far-off land.

An oil flowing from her body, by a visible grace heals the sick; good indeed is the unction she gives us, if she heals our vices by her prayers.

May she rejoice to see the joy she causes us; may she who gives us present joys give likewise those to come; and may she now rejoice with us, and we with her in glory. Amen.

Dr Eliana Corbari notes that “objects reflect the stories of her life: the crown shows her noble lineage, the wheel is an instrument of her torture, the book signifies her learning, and the sword is the instrument of her martyrdom. The crown, the book, the sword and, above all, the wheel are the attributes by which she would have been easily recognizable by medieval people, who had heard and read the stories of her life.”

Like them, let us all imitate St. Catherine, who with the enlightenment of the Holy Spirit, took the time and care to learn the Holy Scriptures and the truth of our faith, taking them to her heart. In doing so, she declared this truth openly and publicly, defending them in the face of horrible torture and martyrdom.

When she was a young woman, her father approached her about marriage. Her reply to him was simple, “Sure, I will get married—when you find a man who is smarter, more beautiful, and more virtuous than I am.” What appears at first to be arrogance ends up being something more profound when we realize that is precisely what she did—she found Christ.

From the Medieval period onwards, she is depicted as going through a mystical marriage wedding ceremony with Christ, in the presence of the Virgin Mary, consecrating herself and her virginity to him. Essentially, this is a reminder to us of our ultimate destination; that of being united with Christ. The saints are not there to emphasise their difference from us but for us to see our similarity with them and be inspired to become more Christ-like in our living as a result. May Saint Catherine inspire us in this way as we give thanks for her life and witness today.

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For all the Saints.

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.

Searching for a story to live by

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

‘He's a glamorous saint, says Dr Michael Carter, a historian at English Heritage, ‘… there … on his charger slaying a dragon.’ ‘His story, he continues, speaking, of course, of St George, ‘is something which crosses cultures and periods.’ St George ‘represents honour, bravery and he had royal and military associations.’ ‘There's so much in his legend that resonates with English values. He really is a patron of modern Britain in that he's quite diverse and international. It's down to the man, myth and mayhem that he became so popular.’

How to understand St George and how to celebrate St George’s Day? Michael Carter, in speaking about the man, the myth and the mayhem, reminds us that when we are dealing with a figure like St George we are wrestling with instances of overacceptance. Overacceptance involves fitting a story that has come your way - which often you didn’t invite or go looking for - into a larger story. For Christians that is ultimately the larger story of what God is doing with the world, but, as in the case of St George, it also includes, for example, the history of martyrdom within the Christian tradition and, in England, the story of what it means to be or become English and to be patriotic.

Sam Wells makes substantial use of the concept of overacceptance in his book on the place of improvisation in Christian life and ethical decision making. He says that, ‘Finding a way to live … is about identifying some kind of a story that traces together a series of otherwise inexplicable circumstances. Once you’ve done that, you then set about locating where you are in that story. And then you act your part in that story. You could pretty well summarise the human quest as simply as this: searching for a story to live by, discovering one’s place in that story, and living into that place in the story.’

When it comes to St George, as we’ve already reflected, there’s a whole set of interconnected and sometimes conflicting overarching stories, so we may need to take some time sorting through the different stories and trying to disentangle it order to find a story about our Patron Saint within which we may be happy to locate ourselves. For example, we might want to note that as well as being England’s Patron Saint, George is also the Patron Saint of Georgia, Bulgaria, Greece, India, Syria, Portugal and many cities – for example Genoa, Beirut, Rio de Janeiro, Barcelona, Moscow and Venice, among others. So, we might want to remember this Saint as an International Saint and explore the many different ways in which celebrations and ceremonies in his honour are held around the world, as well as here in England.

Another aspect of in his story is that St George is the patron of soldiers, armourers, farmers and sufferers of the plague and syphilis. During the Middle Ages, St George was regarded as one of the 'Fourteen Holy Helpers' - a group of saints people turned to for assistance in times of need, such as times of plague. That is an aspect of his story that may connect him to the story of lockdown in which we are currently living. That, and patronage of farmers - his name means ‘earth-worker’ – may help us find aspects of his story which are not to do with warfare and the military.

As well as exploring and disentangling the big stories of which St George has become a part, we can also return to the source, which, in his case, is the story of a Christian Roman soldier named Georgios, born in Cappadocia, Turkey around AD270, and martyred at Nicomedia, or Lydda, in modern day Israel, in the Roman province of Palestine in AD303, the beginning of the Diocletian persecution. Like many saints, St George was described as a martyr after he died for his Christian faith. It is believed that during the persecutions of the Emperor Diocletian, he was executed for refusing to make a sacrifice in honour of the pagan gods.

This source story connects with one of the overaccepting, overarching stories that we mentioned earlier; the history of martyrdom within the Christian tradition. The Greek word "martus" signifies a "witness". It is in this sense that the term first appears in Christian literature; the Apostles were "witnesses" of all that they had observed in the public life of Christ. The Apostles, from the beginning as the story of St Stephen makes clear, faced grave dangers, until eventually almost all suffered death for their convictions. Thus, within the lifetime of the Apostles, the term martus came to be used in the sense of a witness who at any time might be called upon to deny what he testified to, under penalty of death. From this stage the transition was easy to the ordinary meaning of the term, as used ever since in Christian literature; a martyr, or witness of Christ, as one who suffers death rather than deny the faith.

There continue to be Christians who experience persecution or martyrdom today and we must pray for and support our brothers and sisters in the persecuted Church. It is, probably, unlikely that we will share with them in that experience, even so, we can still share with them in the other meaning of martus; that of being a witness who gives testimony. We are called, with the Apostles, Saints and Martyrs to be those who tell our stories of encountering Jesus to others. We don’t have to understand or be able to explain the key doctrines of the Christian faith. We don’t have to be able to tell people the two ways to live or have memorized the sinner’s prayer or have tracts to hand out in order to be witnesses to Jesus. All we need do is to tell our story; to say this is how Jesus made himself real to me and this is the difference that has made. That may even be the very best way to celebrate St George’s Day.

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T Bone Burnett - River Of Love.

3 Mothers: Latest ArtWay Visual Meditation

For my latest Visual Meditation for ArtWay I reflect on icons depicting contemporary saints or church members, focusing on 3 Mothers by Regan O'Callaghan:

"O'Callaghan ‘believes in representing the sainthood of all believers by painting living Christians with the same care and honour that you would reserve for painting a saint.’ ...

In doing so he is consciously building on the tradition of iconography, having studied the technique of icon writing for 6 years, specifically focusing on the Greek and Russian traditions. The ‘Sainthood of all Believers’ series is therefore a contemporary response to an ancient tradition. Religious icons belong in the realm of what he calls a ministry of encouragement, whether this is experienced in their writing or the praying before them. It is this spirit that is of interest to him."

My other ArtWay meditations include work by María Inés Aguirre, Giampaolo Babetto, Marian Bohusz-Szyszko, Christopher Clack, Marlene Dumas, Terry Ffyffe, Antoni Gaudi, Maciej Hoffman, Giacomo Manzù, Maurice Novarina, Ana Maria Pacheco, John Piper, Albert Servaes and Henry Shelton.

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John Tavener - Fragments Of A Prayer.

Called to be saints

Here is my sermon from Thursday's Eucharist at St Stephen Walbrook (based on King of the Hill, Spring Harvest 2001 Study Guide by Jeff Lucas):

Blessed are the wealthy, because there is the Dow Jones index. Blessed are those who enjoy a good party, for they will drown their sorrows.
Blessed are the assertive, for they will get to the top of their career.
Blessed are those who hunger and thirst after chemical stimulation, for designer drugs are more widely available with every passing year.
Blessed are the ruthless, because no one will get in their way.
Blessed are the cold of heart, for they won’t get hurt when relationships break down.
Blessed are those who are involved in the arms trade, for theirs are the best deals in developing nations.
Blessed are the directors of privatised utilities, for theirs are the fat cat bonuses.

(created by Spring Harvest guests, 1997, compiled by Rob Warner)

That was a set of beatitudes for our times, a set of beatitudes which are the complete reverse of those which Jesus gave us. Wealth replacing poverty, partying replacing mourning, assertion replacing meekness. That is the way of the world. That is the way we are told to live today. It is the way of selfishness not the way of saintliness and Jesus calls us to something different. He calls to live as saints.Jesus’ radical heartbeat can be sensed in every word of the Sermon on the Mount. The core of the sermon is a call for God’s people to be entirely different. One writer identifies the key text of the sermon to be Matthew 6: 8, “Do not be like them.” Like lights set on stands (Matthew 5:14), like flavourful salt (Matthew 5:13) or like saints, the children of God are not to take their cue from the people around them but from God, and to be known by their radical lifestyle.

Some of the greatest examples of the call to be different are found in the Beatitudes. The Beatitudes give us a sense of the radical kingdom lifestyle that Jesus calls us to. It is as if Jesus has crept into the window display of life and changed the price tags. It is all upside down. In a world where ‘success’ and ‘self-sufficiency’ are applauded, and ‘the beautiful people’ are ambitious, accomplished and wealthy, Jesus teaches: “Blessed are the poor in spirit.” Our culture encourages us to discard guilt and the sorrow that accompanies pangs of conscience. Happiness is everything, entertainment is king but Jesus teaches: “Blessed are those who mourn.” In our competitive world, self-help seminars teach assertiveness and power is to be sought and used but Jesus teaches “Blessed are the meek.”

Donald Kraybill writing about this upside down kingdom says: “Jesus startles us … good guys turn out to be bad guys. Those we expect to receive the reward get a spanking instead. Those who think they are headed for heaven land in hell. Paradox, irony and surprise permeate the teachings of Jesus. They flip our expectations upside down. The least are the greatest. The immoral receive forgiveness and blessing. Adults become like children. The religious miss the heavenly banquet. The pious receive curses. Things aren’t like we think they should be. We’re baffled and perplexed. Amazed we step back. Should we laugh or should we cry? Again and again, turning our world upside down, the kingdom surprises us.”

The difference that Jesus highlights, David Oliver and Howard Snyder argue, is between Church people and Kingdom people. Kingdom people seek first the kingdom of God and its justice. Church people often put church work above work, above concerns of justice, mercy and truth. In the church business people are concerned with church activities, religious behaviour and spiritual things. In the kingdom business, people are concerned with kingdom activities, all human behaviour and everything which God has made, visible and invisible. Church people don’t usually like parties, alcohol or bad people. The King of the kingdom liked all three. When Christians put the church ahead of the kingdom, they settle for meetings and spend increasing amounts of time with the same people. When they catch a vision of the kingdom of God, their sight shifts to the poor, the orphan, the widow, the refugee, the wretched of the earth, and to God’s people. They also see with real insight and fresh vision the stressed, the fearful, the hopeless at work and both their heart and time reach out. If the church has one great need, it is this – to be set free, for the kingdom of God, to be set free to become relevant exactly as God intended.

We are called to be kingdom people, called to be saints who act out the upside-down values of the kingdom in all of our life and work. God calls us to turn our backs on the kingdoms of this world and simply maintaining the churches and piety of this world and to embrace an upside-down home. How will we respond?

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Jon Foreman - All Of God's Children.

Discover & explore: St Peter

This Monday's Discover & explore service at St Stephen Walbrook, beginning 1.10pm, is the last in the current series. I will be reflecting on the life and thought of St Peter using a poem by Malcolm Guite and a meditation by Alan Stewart. The service will feature the Choral Scholars of St Martin-in-the-Fields singing:

• Introit - Duruflé, Tu es Petrus
• Anthem - Britten, A Hymn of St Peter
• Anthem - Bairstow, The King of Love my Shepherd is
• Closing - Palestrina, Agnus Dei (I & II) from Missa ‘Tu es Petrus’

Discover & explore services explore their themes through a thoughtful mix of music, prayers, readings and reflections:

• “A perfect service of peace in our busy lives.”
• “Spiritual food in the middle of the day.”
• “Beautifully and intelligently done.”

The next series of Discover & explore services will explore themes of stewardship & finance:

• Monday 3rd October: Time 
• Monday 10th October: Talents 
• Monday 17th October: Treasure/Gold 
• Monday 24th October: Guidance 
• Monday 31st October: Promises (All Souls Day) 
• Monday 7th November: Safety 
• Monday 14th November: Money 
• Monday 21st November: Security 

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Benjamin Britten - Hymn To St Peter.

Discover & explore: The Venerable Bede

Here are the reflection and prayers from Monday's Discover & explore service at St Stephen Walbrook exploring the life and thought of The Venerable Bede:

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

Thus says Steve Turner's short poem entitled ‘History Lesson’. Unlike the attitude satirised in the poem, the Venerable Bede was someone who wished to listen to and learn from the lessons of history.

Bede was born in Northumbria around the year 670. When he was seven years old, his family gave him to the monastery of St Peter and St Paul at Wearmouth. He then moved to Jarrow, where he lived as a monk for the rest of his life. Although it seems he never travelled further than York, his monastery - first under Abbot Benet Biscop and then Abbot Ceolfrith - was a centre of learning, and Bede studied extensively. He used all the resources available to write the most complete history of Christian England up to the year 729, as well as commentaries on books of the Bible.

He spent his whole life writing being the author of 45 volumes including text-books and translations, hymns and other verse, letters and homilies. He was one of the very earliest Anglo-Saxon poets and recorded "Caedmon's Hymn," the oldest complete poem in the English language. He wrote major scientific works and helped establish the foundations of medieval astronomy and chronology. He was primarily responsible for popularizing the western BC and AD dating system, as well as writing a treatise on grammar and figures of speech. He wrote all of his own work, saying of himself, "I am my own secretary; I dictate, I compose, I copy all myself." He asked for no assistance with his work until his last illness at the age of 62 when he was unable to write and engaged the help of a young scribe called Wilbert. He was renowned for his monastic fidelity and his love of teaching, and was fondly remembered by his pupils, including his biographer. He died peacefully in 735.

With the exception of foreign travel, much of our reading from Ecclesiasticus (39. 1 - 10) applies to and sums up Bede: devotion to study, seeking out the wisdom of the ancients, preserving sayings of the famous, seeking the Lord, petitioning the Most High and, as a result, being filled with the spirit of understanding and pouring forth words of wisdom of his own.

Bede was declared Venerable by the church in 836 and was canonised in 1899. He was named "Doctor of the Church" by Pope Leo XIII, because of his work and piety, and is the Patron Saint of scholars and historians. As a careful historian, Doctor of the Church, a lover of God and of the truth, he is a natural model for all readers of God's inspired Word. We heard in the Preface to his Ecclesiastical History of the English People how he valued those who diligently give ear to hear the words of Holy Scripture. He provides an example of one who prepared for public reading by prayerfully pondering the sacred texts and invoking the Holy Spirit in order to read in such a way that those who hear may attain learning and edification.

He also tells us why we should listen to the voices of history by industriously taking care to become acquainted with the actions and sayings of former people of renown, especially of our own nation. Where history relates good things of good people, we can excitedly imitate that which is good; and, where it recounts evil things of wicked people, we can both be warned so that we shun what is hurtful and wrong, and, by contrast, feel compelled to counteract evil by more earnestly performing those things which we know to be good, and worthy of the service of God.

At no time in our lives is this kind of reflection more important than as we approach death. St Cuthbert, Bede’s most famous disciple, described Bede's death as follows: "Being well-versed in our native songs, he described to us the dread departure of the soul from the body by a verse in our own tongue, which translated means: 'Before setting forth on that inevitable journey, none is wiser than the man who considers—before his soul departs hence—what good or evil he has done, and what judgement his soul will receive after its passing." Our present life is fleeting in comparison to eternity, so, when facing Death, that inescapable journey, who can be wiser than he who reflects, while breath yet remains, on whether his life brought others happiness or pains, since his soul may yet win delight's or night's way after his death-day.

Bede exemplified this attitude to the end of his days. On Tuesday 24th May 735, he took grievously ill but continued to teach, cheerfully suggesting to his pupils that they learn quickly as he may not be with them long. The next day he taught until nine in the morning. He then dictated part of his book to Wilbert. That evening Wilbert said to Bede " Dear master, there is still one sentence that we have not written down." Bede said "Quick, write it down." Wilbert then said "There; now it is written down." Bede replied "Good. You have spoken the truth; it is finished. Hold my head in your hands, for I really enjoy sitting opposite the holy place where I used to pray; I can call upon my Father as I sit there." And Bede then as he lay upon the floor of his cell sang the Gloria and as he named the Holy Spirit he breathed his last breath. His only possessions - some handkerchiefs, a few peppercorns and a small quantity of incense were shared amongst his brother monks as he had wished.

Intercessions

Merciful God, who gave such grace to your servant Bede that he served you with singleness of heart and loved you above all things: help us, to forsake all that holds us back from following Christ and to grow into his likeness from glory to glory. Lord, in your mercy, hear our prayer.

I pray thee, loving Jesus, that as Thou hast graciously given me to drink in with delight the words of Thy knowledge, so Thou wouldst mercifully grant me to attain one day to Thee, the fountain of all wisdom, and to appear forever before Thy face. Lord, in your mercy, hear our prayer.

O Christ, our Morning Star, Splendour of Light Eternal, shining with the glory of the rainbow, come and waken us from the greyness of our apathy, and renew in us your gift of hope. Lord, in your mercy, hear our prayer.

Blessing

God our Maker, whose Son Jesus Christ gave to your servant Bede grace to drink in with joy the Word that leads us to know you and to love you: in your goodness grant that we also may come at length to you, the source of all wisdom, and stand before your face; and may the blessing of God almighty, the Father, the Son, and the Holy Spirit, be among you and remain with you always. Amen.

The next Discover & explore service at St Stephen Walbrook will be on Monday 6th June at 1.10pm and will explore the life and thought of St Columba with Revd Sally Muggeridge and the Choral Scholars of St Martin-in-the-Fields.

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Will Todd - Christus Est Stella.

Discover & explore: Lives & thoughts of the Saints

Music and liturgy with the Choral Scholars of St Martin-in-the-Fields at St Stephen Walbrook: A service series of musical discovery exploring the lives and thought of the Saints.

Discover & explore is “like a little jewel with a number of facets drawing us in and lighting our path.”

All Discover & explore services begin at 1.10pm:

• Monday 9th May: Julian of Norwich
• Monday 16th May: St Stephen
• Monday 23rd May: Venerable Bede
• Monday 6th June: St Columba
• Monday 13th June: St Martin of Tours
• Monday 20th June: St John the Baptist
• Monday 27th June: St Peter

Discover & explore services explore their themes through a thoughtful mix of music, prayers, readings and reflections.

• “A perfect service of peace in our busy lives.”
• “Spiritual food in the middle of the day.”
• “Beautifully and intelligently done.”

The Choral Scholars of St Martin-in-the-Fields have an essential musical role at that great church. Every year twelve scholars are appointed to sing regular services while also gaining concert experience, benefiting from an extensive training in all aspects of sacred and secular choral music.

St Stephen Walbrook is an Anglican Parish Church which is rich in heritage, but one which remains actively involved in the City of London. With an almost perfect acoustic for choral singing and a renowned organ famed for its regular Friday recitals for City workers, St Stephen Walbrook stands witness next to the Mansion House at the heart of the City it was built to serve.

Opening hours, Monday – Tuesday, Thursday - Friday 10.00am – 4.00pm, Wednesdays 11.00am – 3.00pm. Recitals on Tuesdays (1.00pm) and Fridays (12.30pm), Eucharist on Thursdays (12.45pm).

The Discover & explore service series is supported by The Worshipful Company of Grocers.

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The Choir of St Martin-in-the-Fields - Amazing Grace.

Past Life - Present Mission (2)

Chapter 1: The principles and practices of Celtic Christianity

In his book Restoring the Woven Cord Michael Mitton identifies fourteen Biblical Themes that became the background frame of reference at St Edmund’s Tysley for our own ‘Woven Cord’ programme. Mitton’s choice of themes and their content seemed to me to be a populist set of material about Celtic Christianity and were, as a result, appropriate to urban priority area residents and their non-book culture.

Whilst not exhaustive, the principles and examples of practice within Mitton’s themes provide an overview of key aspects of how Christianity was practised in Celtic areas during the 4th-7th centuries AD. The result is a collection that synthesises this wide-ranging material into a set of principles and practice about Celtic Christianity as found in Celtic lands.

1. The Authenticity, Simplicity and Holiness of Celtic Christian Living

These characteristics were widely found in the lives of individual Christians and within the Monastic system. Celtic Christians practised humility and a gentle approach to people, encouraging them toward commitment to Christ, baptism and confirmation. Established Christians were nurtured and established in their faith and led into discipleship. Much of what we know is based on monastic living where monks and those not under vows accepted a disciplined cycle of daily prayer, creative activity and work.

Nora Chadwick summed up this Principle as reflected in the Sancti: “We see in their gentle way of life, their austere monastic settlements and their island retreats, the personalities of their saints, and the tradition of their poetry, which expresses the Christian ideal with a sanctity and a sweetness which have never been surpassed and perhaps only equalled by the ascetics of the eastern desert.”

Even Wilfred who spoke for the European Church of Rome at the Synod of Whitby in AD 664, referred to Celtic Christians as people “who in their rude simplicity loved God with pious intent.”

2. The Centrality of the Bible in the life of the Celtic Church

Celtic Christians were deeply dependent on the Bible, accepting it directly and with much spiritual intuition. Their beliefs and way of living were moulded by Scripture. This is profoundly illustrated in Patrick’s ‘Confession’ and his lorica prayers.

Patrick saw himself as an Ambassador for Christ within a hostile and changing world (Ephesians 6.20). He witnessed the power of the resurrection to change and transform peoples’ lives. Patrick’s personal faith reflected his commitment to the Bible. Similarly, Aidan taught all his faith sharing teams to memorise scripture as they travelled.

Within the monastic system there was a deep immersion in the study of Scripture and its scribal writings. The Book of Kells, the Lindisfarne Gospels and the High Standing Crosses illustrate the Celts love of the Scriptures. This helped the growth of spirituality and an orthodox living out of the faith.

3. The Importance of Children within the Celtic Christian Family

This was particularly illustrated in the Lindisfarne monastic and mission approach under Aidan. He took children in his monastery for training and teaching in the faith including four Anglo-Saxon boys, Cedd, Cynebil, Caelin and Chad, who became influential as adults. This is the first recorded example of a school for boys.

The Lindisfarne mission base included a wide range of life experience that included: teaching and preparing children and adults for life as monks; memorising Scripture; a daily rhythm of prayer and worship; English and Latin was taught; helping on evangelistic missions; learning and living the life of faith; and an underlying expectation that children would encounter God in experiential ways.

Numbers of Celtic Saints first emerged as young people responding to a call from God. Columba was an example. As a teenager he asked God for three virtues: Chastity (i.e. Celibacy); Wisdom; Opportunity for Peregrinatio. Cuthbert was the subject of a prophetic forecast about his future whilst still a boy. Later as Prior of Melrose he used to take a young boy on pastoral and evangelistic visits to neighbouring villages.

4. The Embracing Nature of Christian Community within Monastic life

Iona, under the direction and control of Columba was an outstanding example. At one time over a thousand monks lived in its community. The monastic rules and cycle of worship involved everyone and great skills emerged in scribal writing of religious texts, liturgy and worship.

There was much involvement in missionary evangelism stemming from its strong community base. These characteristics were reflected in most Celtic monasteries. Bede suggested that “The Ionian community was characterised by their purity of life, love of God and loyalty to the monastic rules.”

5. The Sense of Unity within Creation

The Celtic Church had a creation affirming spirituality. Christians looked for and expected to see signs of God’s presence within creation and their daily lives. Celtic Churches were aware of the damage done to creation by sin. Their standing crosses were signs of God’s redeeming work in the heart of His wonderful but damaged creation. This prevented a dualism between nature and humanity emerging.

6. Creativity and Spiritual Gift within the Christian Community

The lives of such as Ninian, Patrick and Columba demonstrated the presence and acceptance of spiritual gift among Christian people. At the centre of this openness to God’s gift to His people, lay a Spirit of outstanding creativeness. Caedman, for example, was an uneducated lay monk who was given the gift of Christian songs. The gift of song writing for him was not merely a technical gift, but one that was of a spiritual nature that blessed and inspired others.

The music and poetry of the Celtic Church was transmitted orally, and was influenced by the sounds of the natural world of creation. There was a beauty of language, a freshness of imagery and a depth of piety within the creativeness that surrounded spiritual gifts among Celtic Christians. This was particularly illustrated in Patrick’s ‘Loricas’; Columba’s poems and Carmichael's documentary of ancient Hebridean songs and poems from oral sources that were lost in historical time.

7. The Ever Present Fact of Death and the Presence of the Dead

Many illnesses in Celtic times frequently led to death. The Plague could afflict whole communities, as could tribal warfare. The knowledge of redemption through Christ and belief in the resurrection were key teachings, together with the reality of Heaven and Hell. To many this represented the only hope they had. The sanctity of special places was significant and behind lay the belief in immortality. Death was seen as a connecting point between the world of Heaven and Earth.

Drythelm was a devout man who had a detailed, near death, visionary experience whilst in the grip of the Plague. He was returned “from the grasp of death.” Drythelm shared his experience with many others, of how he was led by an angel to see something both of Heaven and Hell. Drythelm became a monk at Melrose and his ministry led to many conversions. He is an example of a missionary monk committed to evangelism.

The place of burial was significant to the Celtic Christians. They saw it as a place where the prayers of the saints in Heaven had particular effect.

8. The Importance of Evangelistic Mission with the Good News of Christ

This was one of the central concerns of the monastic church in the Celtic lands, and its outpouring of trained monks to go on wandering pilgrimage. Patrick practised a wide-ranging peripatetic ministry involving much journeying to remote areas in Ireland. Patrick believed he was living in end times. To reach the Irish people “who lived on the edge of the world” was for him an urgent task. He witnessed to the power of the resurrection to change and transform people’s lives. He defended his ministry in his ‘Confession’:

“I, though ignorant, may in these last days attempt to approach this work, so pious and wonderful that I may imitate some of those the Lord long ago predicted should preach this gospel for a testimony to all nations (Matthew 24v14), before the end of the world.”

9. The Reality of Christian Healing and Miracles

The majority of Celtic Saints were deeply involved in this type of ministry. An example was John of Beverley who overflowed with the Presence of the Holy Spirit and whose ministry was noted for its miracles. Ninian prayed for healing of people together with the laying on of hands. Martin Wallace referred to Ninian as “someone who not only believed, but practised the power of prayer to protect, heal, pardon and release.”

We should nevertheless note that many Celtic Saints prayed for other New Testament gifts that are not fashionable today e.g. the gift of celibacy or poverty.

10. The Acceptance of the Ministry of Women

Some women were very influential within the Celtic Church. A primary example was that of Hilda, Abbess of Whitby. Both priests and bishops were under her authority. Brigid who founded a famous monastery in Ireland at Kildare and became its Abbess, was another example of influential ministry by a woman. Kildare was a centre where Christ was exalted, and the light of the gospel was taken out into the pagan community.

It is important to note with this Theme, that the women who became leaders in the Celtic world generally or within a Christian community were usually from aristocratic families. A woman at that social level could be elected as Chief of a Tribe, or be the leader of a warband, or an Abbess.

Certain monasteries such as Iona were for males only and were based on celibacy. Other monasteries were double monasteries where monks and nuns lived within the one community. Within such monasteries there was a general acceptance of women. In that respect, Celtic Christian attitudes towards women seemed softer than that of the European Church of Rome. One of the longer term consequences of the Synod of Whitby was that Celtic openness to a wider role for women within Christian living; was stifled by the establishment of the Roman Church approach after 664 AD and its Synod of Whitby.

11. The Place and Importance of Prayer in the life of Celtic Christians

Patrick was an influential example that illustrates the daily relationship between prayer and evangelism. His prayer life deepened his love for God. His faith was strengthened and his spirit stirred. Prayer was often linked to ascetic practices, particularly with monks who became hermits in remote areas. For them a disciplined prayer life also involved celibacy and fasting. Patrick wrote,

“I prayed frequently during the day. The love of God and the fear of Him increased more and more and faith became stronger and the Spirit was stirred, the Spirit was then fervent within me.”

Columba had the reputation he would not spend one hour without including study, prayer or writing.

12. The Place of Prophecy and Awareness of God’s Will

Fursey had a travelling ministry in Ireland, then a wandering pilgrimage to the east coast of Britain from 633 AD. He experienced extraordinary visions where he saw the fires of falsehood, covetousness, discord and cruelty. This gift strengthened the effectiveness of his ministry.

Patrick is another example as reflected through his eight major visions. His first vision, which was his call back to Ireland, is illustrative:

”And I saw, indeed in the bosom of the night, a man coming as it were from Ireland. Victorious by name, with innumerable letters, he gave me one ... And while I was reading aloud I heard a voice ‘we entreat thee, holy youth, that thou come and henceforth walk among us.’”

To the Celtic Christian, the material and immaterial, the visible and invisible, the physical and spiritual, were dimensions that inter-penetrated each other.

13. The Reality of the Powers of Evil and the Acceptance of Spiritual Battle

There was a strong awareness amongst Celtic Christians of this reality, and the significance of the need for spiritual protection. Examples include, Illtyd and Cuthbert. To Illtyd the Christian was involved in conflict with demons and the powers of darkness. Creation was good and benevolent; but equally it was a world marred by evil spirits. Cuthbert was another example with his deliverance ministry engaged in spiritual battle with demons on the Farne Islands. The Celtic Church took seriously the darkness found within their world. They developed prayerful ways of protecting themselves from its influence, but also delivering people and land from the power of evil. The Celtic Church had this ability to hold together an acceptance of the forces of the dark as well as the light. Ascetic practices often formed the backcloth for those involved in such conflict.

14. The Living Reality of the Holy Spirit

The ‘Confession’ of Patrick is filled with the involvement of the Holy Spirit. To Patrick, it was God who had initiated the process of his conversion and sanctification. The Holy Spirit also communicated with him through visions and dreams. Brendan, part of Columba’s group and one of the so called twelve Apostles of Ireland, was filled with the restless spirit of adventure and wandering pilgrimage. His “Voyage of Brendan” with fourteen monks reflected the openness to God’s Spirit reflected within their wandering pilgrimage. The story of their voyage integrates love for creation; a desire to bless others who they met on their journey with the faith; and a longing to reach the place of their own spiritual resurrection i.e. their place of spiritual rightness with God. This was the ultimate personal experience in their wandering pilgrimage. The reality of the Spiritual Presence of the Holy Spirit was central to that experience.

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Caedmon's Call - We Delight.