Bible Sunday

Sermon by the Revd Dr Brutus Green

Particularly men, particularly when they’re younger, have a particular way of communicating. It may be to do with shyness or confidence, or an inability to express one’s emotions; Or just the enjoyment of the game and the chance to employ skills of memory and wit – But there are certain friendships, I still enjoy, where the majority of our conversation consists… in quoting from films.

When Nick, our former director of music, and I lived together we would quite often fall asleep together on the sofa watching the Lord of the Rings films – Not in a romantic way – (In our defence they are very long) And I think, much as teenage boys quite often prefer to revise in their sleep – So the archaic words of Tolkien would seep into our subconscious;

Which reminds me of a family, I heard of, who taught their child to say “behold!” instead of just “look” – “Behold, mummy” – which I think is rather nice. It was not the Rees-Moggs. Part of the beauty of quotations, is that films or books, can get engraved on our memories, and repeated. So a particular line that has emotional force becomes personal to us. I’ve recently been teaching Oberon to say “I’m sick [cough]”, which is a line from the celebrated film Mean Girls. He doesn’t get the joke but he plays along and it keeps his family amused.

But also when we return to the film – and hear those familiar lines – it can bring back memories of friendship in a powerful way. When Rhiannon proposed to me, rather than the quiet personal approach you might expect, she did it outside in the street with 30 opera singers, singing a Taylor Swift song, with some personal tweeks to the lyrics about choral scholars and vicars; There’s a video in the bowels of youtube if you’re curious. Whenever I hear that song, I not only think of that particular “turning point”, but am also surprised that Swift gets the lyrics to her own song wrong.

Back in ye olde biblical timesy they did not have films. But they did have stories, and songs and laws, and letters – which form what we now call Scripture. And what we find in the Bible – perhaps because it was probably mostly written by men – Is that there is a constant cross-referencing going on – Subtle or not so subtle quoting of other parts of Scripture.

So in our Old Testament we have Isaiah proclaiming: ‘To me every knee shall bow, every tongue shall swear’ That probably sounds familiar, but that may be because of the letter to the Romans:

For it is written, ‘As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.’ Or perhaps Philippians: at the name of Jesus every knee should bend, in heaven and on earth and under the earth,  and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.  Or it may be familiar because of the jolly nineteenth century hymn, by Caroline Noel At the name of Jesus /ev'ry knee shall bow, /ev'ry tongue confess him /King of glory now;

Our New Testament reading directly quotes Psalm 69:  ‘The insults of those who insult you have fallen on me.’ That’s actually the second half of the verse. The first half also appears often: It is zeal for your house that has consumed me Famously referred to as Jesus throws the money-changers out of the temple. And this matters, because Paul here is not simply pulling lines out of Scripture for effect. He is rooting his teaching in the wisdom and prophecy of Scripture. He is calling on his readers, who know the psalms, to have zeal for the house – which is Christ and the church – And reminding them that Christ himself threw out the money-changers who preyed on the vulnerable and exploited religion.

That’s not there in black and white but when you read the Bible, it wants you to read the whole thing all at the same time, Which is quite demanding. But we can’t fully understand the Gospel and Paul, unless we have Isaiah and the Psalms running through our heads – Which is why when everyone comes to the carol service at Christmas we start with Isaiah: The people who walked in darkness have seen a great light… For a child has been born for us, a son given to us… and he is named Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace. A shoot shall come out from the stock of Jesse, and a branch shall grow out of his roots. The spirit of the Lord shall rest on him, These are none of them the Gospel; They weren’t written by Handel; They are all from Isaiah, written over 700 years before Jesus.

Similarly on Good Friday it is Isaiah we read: He was despised and rejected by others; a man of suffering and acquainted with infirmity; Surely he has borne our infirmities and carried our diseases; But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed. It’s a prophecy written centuries before he was born that has done more to shape the theology of Jesus’ life, than either his witnesses or the Early Church.

Today’s Gospel is the centrepiece around which Luke forms his Gospel. It summarises his ministry and gives him the Scriptural basis for his ministry. It’s the first thing Jesus does publicly in this Gospel. And again he’s quoting Isaiah directly. Only he changes it.

And this matters because with all this layering of Scripture it’s not just saying the same thing over and again. So this famous start to Jesus’ ministry: ‘The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour.’  But Jesus omits from Isaiah’s proclamation of ‘the day of vengeance of our God’, and instead includes from an earlier chapter of Isaiah ‘to proclaim release to the captives’. So we get immediately from this mis-quoting of Isaiah a clear sense of what Jesus is about and where he is taking Scripture in a new direction.

Now why does all this matter? It matters because Scripture is a living, breathing thing. As Isaiah says, the Word goes out; it does not return. It exists in layers like the structure of the Earth: with the crust, the mantle, the core; or as the layers you can see in a cliff face holding secrets of thousands of years. Each layer informs, interprets and builds on layers beneath. To quote out of turn: ‘It deepens like a coastal shelf’.

But the essential point, before we all get too interested in history, is that the Word of God is still alive today; Still speaks today: With Jesus, we can say: ‘Today, this Scripture has been fulfilled in your hearing.’

Wouldn’t it be amazing if our next Prime Minister stood up and said: ‘The Spirit of the Lord is upon me and I’ve been anointed to bring good news to the poor, release to the captive, to let the oppressed go free. Today this scripture is fulfilled in your hearing.

You’re right, it would probably be terrifying. And there’s probably enough ego going round without MPs believing they’re sent by God. Although it might make sense of the line that ‘no prophet is accepted in the prophet’s home town.’

But the Church can say it. In the last week raising £5000 for a homeless charity and a car full of food to a foodbank; In visiting Wandsworth prison, in checking in on neighbours; We, in our little ways can fulfil this Scripture today. Which is what it means to follow Christ.

And as we come shortly to baptize Scarlett and Bjorn – Listen out for how many stories we are immersing them in – And I’m not thinking of Gone With the Wind. In the prayer over the water we will hear of Jesus’ baptism (30AD), the crossing of the Red Sea (maybe 1400BC), the resurrection (back to 33 AD), and we might think of Noah being saved through the flood (perhaps 5000 BC), and the baptism of Constantine (337AD), which created the Holy Roman empire and the beginning of Christendom.

In our actions today we are remembering and reading these stories alongside our own stories; Rooting ourselves in Scripture, in order to discover and live out the promises and commandments of God. So as today we celebrate and give thanks for the Bible, let us not regard it as some dead thing to keep in a drawer or keep our holiday money in; But as a living tradition in which our own stories are written; Let us hear in Scripture and liturgy those quotations that have been spoken for thousands of years, speaking into our lives now; declaring: ‘Today this scripture has been fulfilled in your hearing.’  Amen.

Jumping out of Planes

Sermon by the Revd Dr Brutus Green

This time 5 years ago, I spent a day-and-a-half at the US and NATO air base at Ramstein in Germany. It wasn’t supposed to be that long, but I was waiting to parachute into a large multi-national exercise in South Germany, and conditions, apparently, have to be just right in order to throw a couple of hundred men out of a plane. The waiting is excruciating. Obviously, jumping out of plane makes everyone nervous (I never met anyone in the army who liked doing it; Although there is someone on the PCC who does it as a hobby – what a parish we are); On this jump I was with a soldier who told me he liked to sing “Glory, glory what a helluva way to die” all the way down to the tune of the Battle hymn of the Republic, Which was good, I thought. At least, if anything happened, he was singing a hymn tune. But after the intolerable wait, we were loaded-on like cattle, bent double, as, between the weight of 2 parachutes and kit, we all carried more than our own body weight. Being a padre, my burden was fairly light, but I’d been hanging out with the mortar platoon and felt sorry for them because their weapons and ammunition are so heavy they didn’t have space for water and food. Here I made a definite mistake as I offered to help, and got loaded with 20kg of machine gun ammunition. Soldiers are nothing if not opportunists. I was carrying that ammunition for the next 3 days. My yoke wasn’t easy, or my burden light.

Anyway, at dusk, we took off and screamed along for a while as the pilots practised low flying drills and everyone was sick, before gratefully exiting the plane, with 45 seconds in the air hanging between God and earth; Just enough time to get organised in order to hit the ground without breaking your legs.

At that point, we gathered and then spent the next 9 hours marching in the dark. I assume someone knew where we were going but everyone else was just following the man in front of them. It felt like the blind leading the blind, but eventually we stopped and just lay down where we were to sleep. No sleeping bags. I didn’t get my sleeping bag until day 6. I can’t remember of what I dreamt, but I started recording my dreams this summer and realised, perhaps not surprisingly, that all my anxiety dreams now feature life in 2PARA.

Something similar’s happening to Jacob in today’s Old Testament reading. His family are the other side of the river, a figure has dropped from the sky, and Jacob suffers this night of endurance, struggling enough to dislocate his hip. That image gives us an iconic picture of the life of faith, a night-long wrestling with God. As today’s epistle tells us: ‘Be persistent whether the time is favourable or unfavourable’; have ‘the utmost patience’. At the end Jacob is renamed Israel – head of the great family that will take on new adventures as the people of God; that will resume this wrestling match as they fall in and out of faith and favour.

We hear of expressions like ‘the Dark Night of the Soul’ and we often think it is the night of agony, of grief, that is the greatest threat to our faith. Historically this is not true. Church attendance during the major European wars grew, as it did in the 1920s. National duress traditionally improves church-attendance. Covid may be the exception. But it’s the comfortable years of the Baby Boomers that have seen the church in decline. Faith’s greatest enemy isn’t suffering but leisure. For the Victorians, the bicycle was the enemy of faith, more recently, television. Today, I imagine it’s Pinterest or TicToc that tempts everyone to stay in bed on a Sunday morning.

The same is true for individuals. If you’re wrestling with ‘why’ questions – Why did this happen, why me, why is the world like this, why did I get fired when it was her idea? You’re in the business of faith – wrestling with an angel. It’s largely indifference that kills faith – The thought that nothing really matters. To not engage in the difficult questions of life, but just flick between Netflix and Amazon Prime.

And when you read the Bible it’s not about saints, the psalms are not respectable prayers – It’s about the struggle to stay true, to keep the faith; While the psalms contain all the anger, bitterness, fear and fervour of men and women trying desperately to work out how to hold on to that faith when everyone else is losing their heads and worse.

In today’s Gospel, we have this peculiar story. The characters are morally ambiguous. For the sake of the parable, Jesus does not define them as a just judge, or a widow with a deserving case; The justice of God does not always meet our understanding, and we are frequently far from deserving. The story is told simply to labour the point of persistence. It’s not always about being good. Doing the right thing. Sometimes faith is just about keeping on. Having the resilience to keep praying even when it seems the lights have gone off and no one is home; In dire circumstances, to not lose heart.

We will have to wait and see whether the children come back from Sunday School, having learned that Jesus is telling them to keep nagging and pestering until they get their way. But this is the message of the Gospel. Churchill’s KBO – Be persistent whether the time is favourable or unfavourable.

Rhiannon’s mother has been with us this weekend. She flew here from Lourdes, which is close to where they live, and, when we spoke about it, she remarked that the most moving thing at the famous shrine was where the step had been worn away, worn smooth by the number of feet that passed through a certain point. You see this on the steps of medieval churches where the stone, polish smooth, dips at the threshold by the everyday friction of generations. A True faith is something that is battled over, worn smooth with favourable times, unfavourable times and hard fought nights of wrestling. Patiently coming to church even if you’re not sure why.

It’s important to ask difficult questions, to wrestle with God. Human beings have been doing this for millenia and the basic structure of these questions hasn’t changed. It may not feel like we’re wrestling with an angel, but simply the darkness within our own minds; But that is exactly where we will confront the darkness of God; And whether it’s intolerable waiting, A sudden rush of air around our head, A difficult landing, Or most often hours of trudging through the night weighed down by useless ammunition, In our persistence we will ultimately know the justice of the Son of Man, and find in that struggle our formation as the people of God. Amen.

Harvest 2022

Sermon by the Revd Dr Brutus Green

Is there anything more wrought with contradiction than the Church of England? There can be no doubt that the God revealed in the New Testament sits awkwardly with the State. Paul directly contrasts the power of the cross with human power; The wisdom of the cross, with human understanding; For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. 1Cor 1.25 Moreover, Jesus is the victim of capital punishment – he is executed by the state. And all the demands of the Gospel are extreme – Jesus’ and the Apostles’ teaching on wealth, ownership, violence – all uncompromising – politics, as we know, is always about compromise.

But the Book of Common Prayer has one foot in politics and one in religion. One certainly couldn’t be a prayer book republican; Until recently a service was required to be held annually every 5th November giving thanks for our deliverance from the: ‘ſecret contrivance and helliſh malice of Popiſh conſpirators’. The prayerbook is not a great advertisement for ecumenism or interfaith relationships;  it knows little of multiculturalism.

And in every place that the Church tries to marry the business of State, nation and worldly concern, there’s a clang of awkwardness. So in recent weeks we’ve confronted Scripture’s discomfort with monarchs. Mr Johnson, then Prime Minister, was booed entering St Paul’s for the Jubilee service and eyebrows were raised mid-scandal as he proclaimed from the lectern today’s epistle: “whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”

Today one might wonder what was on the mind of those compiling the lectionary in choosing today’s Gospel for Harvest. ‘Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life’; he that cometh to me shall never hunger; Jesus is directly contrasting the meat – the food – of the harvest, with the spiritual food of himself. I am the bread of life. But one thinks of all those farmers come in for their harvest festival to hear: ‘Labour not for that which perishes’.

So, again, the Church seems to be gathering us to give thanks for food and drink – while the Gospel is telling us that we should not worry about such things, but strive for the food (metaphorically) which endureth to eternal life.

At the heart of the issue, is a question about the relationship of grace to the world. We may disagree about this. Elements within the New Testament – perhaps most strongly heard in the Gospel of John – draw a very strong line between the church and the world; The spiritual and the profane; There is within this reading, a sense that the Christian is called to retreat from the world. There are churches which discourage forming friendships with people who aren’t Christian. There are theologians who disparage those who draw on other fields – the sciences and social sciences perhaps especially – to help us understand better how to live and understand life. There are those who mortify the flesh in order to advance spiritually. Heaven is to be found at the expense of the body.

But the Church has also advanced a doctrine that bears reflecting on: Gratia non tollit naturam, sed perficit. Grace does not destroy nature, but perfects it. Those were the words of Thomas Aquinas, but they resound down the ages and chime strongly with the ethos of the Church of England. So in this view the ordering of this world may reflect something of the divine order, and grace operates alongside us elevating those parts of nature which direct us towards eternal truths and virtues. Harvest – the seasons of life, and death, and renewal, may itself be shaped by grace.

It is, I fear, complicated. Christianity has been quite forceful in denigrating the physical. It has censured our culture with a doctrine of Original Sin – that has at times tried to convince of the absolute separation of creator and created.

And yet. Unlike some Platonic escape from the cave, Christianity holds to a creation made good. The central doctrine of Christianity remains the Incarnation. We believe that God is with us – God is a body among us – God is bread and wine, ingested, incorporated. God does not destroy nature, but perfects it.

These movements have a sense of fashion about them – In times of great anger and great pain I can see that the Kingdom of God must require a total transformation. It must wipe clear – like the rain of Noah, the crackling sin of nuclear terror, of environmental abuse, of slavery and murder; When our world turns very dark – we may feel the same – What is there to redeem here – Who are those 10 souls for whom we might forego the destruction of the city? What is there within my failing mind and body that might be carried through – might be retained as worthy to praise God in eternity? What here might be redeemed, rather than recreated?

Every year – from our first few months, we have as a family – and Oberon was born just as we moved in – We have taken a photo in front of the Virginia Creeper as it burns red in the Autumn. It’s how we mark our time in this parish. And isn’t it strange that this season – in which everything changes – The colours, the light, the weather, the landscape, the emotional adjustment to a new year, endings and beginnings – That perhaps eternity feels closer? Not because it has all stayed the same – But the repetition of years pointing to something greater. There is a difference between eternity as permanence – as sameness – Which seems naïve – And eternity as an evenness of movement – as in the circling of seasons The crescendos and diminuendos of nature as its praises its creator in the instant, brief, elongated shapes that form the pattern of this world.

There is to me something in that Virginia Creeper – which isn’t ours – it creeps over the fence from next door – But something in its seasonal changes that speaks of eternity – especially when it blushes like Pentecost in Autumn. I cannot think that a creator would not sow in his work the seeds of eternity. At Harvest we bring ‘the first fruits of the land, which thou, O Lord, hast given me.’ We bring the good things of the world to the Lord to bless and fulfil their purpose in praise, thanksgiving and service. I cannot look on this world – for all the grim reality that is the Today programme – I cannot look on this world and not see much I would hold tight forever – That has given me glimpses of eternity – Not in permanence but fleeting beauty. Nature is not something to be destroyed – As much as men have tried. Nature is to be perfected, and in the movement of seasons, in the work of the harvest – we may still see the colours and fruits of the Spirit at play. Amen.

Dedication Evensong

Evensong, I’ve always felt, is the last refuge of the spiritual. Everyone who goes to church has the things about church that drive them bonkers. I got to a point in my 20s when I couldn’t bear sermons. It was the sheer tediousness of them. I could have lived with heresy. I’d at least have had something to think, or write to the bishop about. But, no, it was the sheer irrelevance and dullness of them. You may have heard me mention this morning that sermons were struck from services here because of Air raids during the war. It’s worth remembering that at that time sermons may well have been 45 minutes long. A blessed relief I imagine to crawl into an air raid shelter. Anyway, I found the most creative solution to the problem of putting up with sermons, which is of course to give them myself. Few people, I find, are bored by the sound of their own voice.

But the thing I found hardest was other Christians. The demon Screwtape advises a young demon that when his victim goes to church ‘he will see just that selection of his neighbours whom he has hitherto avoided’ and urges him to draw his attention to when they sing out of tune, or their boots squeak, their double chins or odd clothes. There is a heroic element to the life of faith – buoyed up by stories of saints and the exploits of Jesus and the apostles – which is brought down to the ground sharply by other Christians. And faith may carry a sense of the sublime, of transcendence, which is sharply disconnected when the person next to you develops a sharp cough, intermittent snoring, or, worst of all… a baby.

Evensong takes us back to a monastic beauty, There is very little room for the congregation to do anything. It is a meditative swirl and in Exeter cathedral at tea time I did quite often fall asleep, or that semi-sleep which is very pleasant and restful, provided you have adequate neck support.

So Evensong creates a sense of peace in its beauty and through resonance in its timelessness – what one hymn calls the beauty of holiness – Or perhaps the holiness of beauty. And there is something highly personal in it as a service because very little is forced on you, so you actually have time to yourself, free from distraction. There are the words that resonate with the weight of 4 to 5 hundred years, in the knowledge they have been said and sung across this land throughout that time, And before in its antecedents in the Latin monastic offices of Vespers and Compline. It’s a form of worship that leaves you largely to your own thoughts – But immersed in Scripture and the music of previous generations. That is unless you’re in the choir, in which case the wholes service is usually a desperate scramble through your folder to find the right piece of music at the right time.

It is especially resonant on a Sunday like today when we are remembering 110 years of this service being read or sung most days in this parish, and with music and hymns from the nineteenth and twentieth-centuries; all of what we have heard today will very likely have been heard by our former generations.

With so much change and decay in all around – With the passing away of earth’s proud empires, which was largely accomplished in the last century, but even those shifts in gravity these last years have seen – Stepping out of the European Union, the death of our Queen, a high turnover of Prime Ministers, And a world seemingly staggering from one disaster to another – There is something very stilling about evensong, And reassuring that as we shall shortly sing – ‘As o’er each continent and island/ the dawn leads on another day,/ the voice of prayer is never silent/ nor dies the strain of praise away.’

And the truth is that through wars, famines, crises, the hot grief of individuals seeking solace, the joy of new parents proclaiming thanksgiving, the parish church continues in its cycles of morning and evening prayer, Of births, marriages and deaths; And if we can find in that a beauty, a harmony and a peace amid the noise and gloom of the world, then perhaps we can still hear the still small voice of our creator.

So apologies for the sermon. I’ve kept it short at least. I won’t apologise for your fellow Christians; We are none of us without fault, but given time we are all loveable. And if some are more difficult than others, or if the vicar’s not to your taste, that’s what the sherry’s for. But I hope that in this service, in this place where prayer has been valid for 150 years and evensong sung for 110, you know the reassurance of eternity, in a form that will outlast even tonight’s prayers and ring forever in the everlasting halls of our God and saviour. Amen.

Dedication Sunday

What does it mean to be St Margaret’s, Putney?

This is the first time in recent years – to my knowledge – we have celebrated a dedication Sunday. In a sense, it’s what we’re doing on St Margaret’s Day, but I wanted this year to particularly celebrate some milestones we’re achieving, as a building, as a community, as a church. If you’ve noticed the board at the back, you’ll know we’ve an unusual pedigree in being presbyterian and Baptist before we joined the Church of England. The board says 1859 – I’ve seen that date elsewhere, but The Building News and Engineering Journal records an architect – W. Allen Dixon being taken on by Colonel Croll to construct a new church, completed in 1873. So – ding! – we have a first significant date in that next year will mark our 150th anniversary as a place of worship.

The second half of the nineteenth-century was the time for church building – When Britannia truly did rule the waves – And around a quarter of the world. And so our neighbours: Holy Trinity Roehampton was built in 1842, St John’s, now the Polish church in 1859, and baby All Saint’s, the junior Putney church, built a year after us in 1874. But we were built as a private chapel and it’s not until 1912 that we became dedicated to St Margaret as a new Church of England church on 5th October 1912. So our second ding! This week marks our 110th anniversary in the Church of England.

It took a little while for us to get going, though. When Percy Wallis took my job in 1918 (exactly 100 years before me), he had no vicarage, no organ, no hall, no choir stalls, no license to carry out weddings. His church was also still in the middle of a field, with no school, and no Dover House Estate. All this changed in the first years of the 20s – and as they started building the Dover House Estate next door, St Margaret’s in 1923 became a church with its own parish. So our final ding – next year, 2023 will mark 100 years of us being an independent parish church. Our centenary of freedom from the so-called ‘parish-of-Putney’. The vicarage was also bought in this year – she shows her age – and Percy Wallis was installed as the first vicar in 1924.

So we are 110 years in the Church of England and approaching 150 years as a place of worship, and 100 years as a parish.

Change is a constant, though; Even then the church finished where the congregation now ends. Everything my side was built in 1925 and 1926. And the work continued – The glass in the windows behind is from 1929; Our first church hall 1930, the current one next door 1962. The lower hall and house in 1972 – 50 years of bouncy castle parties. The font to your right was bought in 1965, in which thousands have now been baptised. A charming annotation in the Service Register on 3 September 1939, crosses out the word “sermon” after matins – replacing it with “Air Raid Warning”. Drastically, the sermon at evensong was also cut and evensong thereafter moved to 3pm. If you’ve noticed different colours of glass, that’s because a flying bomb landed in Woodborough road.

There’s a lot more that could be said – The point is that churches are living buildings, adapting, stretching, modifying to meet the needs of their time. I’m told that in living memory, you sat on the side of church that you lived on. Dover House Estate here, West Putney – rattle your jewelry. Which is a little surprising. There is continuity, there is change. In all this the generations have passed through and on. Our duty as Christians is to tell the Gospel afresh in each generation. Our building, our resources, are there to aid us in this task.

During lockdown it was very popular to say that the church is the people not the building – Which was convenient when we weren’t allowed in them. But the temptation then is to think in terms of the people you see each week – or recognise from the Zoom chat – To see church as a support network for Christians. Churches are more than membership clubs. One of my favourite lines about the Church of England, is that it’s the one institution which exists for those who aren’t members. And this is true both in mission and service.

I took a funeral on Friday, and was asked as I often am – do you work at the crematorium. I say no – I’m just a vicar in Putney. And then they ask: why you, and did you know her – And almost always some realises, well she lived there – in your parish. And that’s the reason. It doesn’t matter whether you go to church, the church still has a pastoral responsibility for you. I’ve taken 97 funerals since arriving here – mostly for people I have not knowingly met but to whom I have a simple duty to bury. Those people – or their families – all asked for a Christian service.

We all like to sketch our boundaries of what it means to be Christian – Doctrinal assent, baptism, attendance, sherry consumption, lifestyle – At this funeral – one of the family confessed to me afterwards that he wasn’t religious. His first complaint was that the Christians he’d met were not better people than those without faith. To which the obvious answer is – Well just imagine what they’d be like if they weren’t Christians. I think if we can treat everyone as if they’re one place ahead of us in the queue to salvation, we’re probably starting in the right place.

In today’s Old Testament reading, David is preparing to build the Lord the first temple. But just as Moses – the favourite prophet of God – doesn’t enter the promised land but leads the people up to it – So David – the favourite king of God – doesn’t build the temple but prepares the ground for Solomon to build it.

But to achieve that we see that first the people have to come bringing their free will offering. Historically we are a generous church. Many give regularly. Recently we have had donations which have paid for our sound system, our streaming equipment – which enabled us to deliver services through the pandemic; Our choir robes, now with more bodies to adorn them – the new fencing around the church; And more recently a legacy which will enable us to take a new step in the life of the parish, in building a parish centre.

At the same time we have been sustained by the work, time, gifts and energy of many. The pews only lasted as long as they did because of our resident carpenters; Building works in the spire and the roof, Refashioning our pews, the cupboard to house the sound system, the platform for the altar, the decoration on the front; the radiator covers – But also the tireless hours of preparing for services, welcoming, serving, making coffee, cakes and sandwiches, running bars, fayres, barbecues and quizzes; Assembling a magazine, packing food parcels, making dinners for those without homes, shopping, fundraising, counselling, being a friend; The countless tasks that are necessary to build and sustain a community and place of worship.

This has happened here for 150 years; in our parish for 100 years. To be at St Margaret’s is to be part of something which is bigger than ourselves, to be citizens and saints and members of the household of God. Not in a grand way, but an every-day way.

And I think we can see here the grace of God. Jesus throws out the money-changers to stop the temple becoming a market-place. Our services are free to attend. Our Sunday recital is free to attend. Our playgroup – unlike almost all others – is free. There genuinely is such a thing as a free lunch here on Thursday. What could possibly speak more about a God of grace than a free lunch? After the service we’ll have a presentation about a new stage in the life of St Margaret’s, in which we may be resourced to extend our vocation to serve our community.

Saint Margaret herself was an ordinary young woman who stood up for her faith in dark times. She may or may not have been spat out by a dragon, but like many she was a victim of persecution. Our calling in our dedication as a church to her is to remain true to the Gospel and to live out our faith in worship, service and generosity, In whatever time is given to us, Building on the good work of the generations that have gone before us. Amen.

The Rich Man and Lazarus

If we were to have heard this morning an announcement of a new global pandemic, what would your reaction have been? “Ugh – not again! Another Christmas ruined!” Better visit the grandparents now; Should we slip in a rousing rendition of ‘we’ll meet again’ at the end of church; then get ready for some more ‘me-time’.

After a couple of years of panic, disruption, boredom and death we’re now mentally quite well prepared. To have suggested in the hey-day of the noughties – that we’d shortly be facing public lock-downs, missing essentials in supermarkets – Remember when you couldn’t buy flour – Daily death tolls, Would have seemed eccentric. Frightening. Change when it comes is usually unimaginable. So it’s easy in early September to say –Right – we have to be frugal – no heating till November. In Summer you simply forget how cold feels. The pinch comes in mid-October – oh yes. A cold house at 6am is unpleasant. 

The death of the Queen, despite her age, caught everyone by surprise – It was, it seems, impossible to imagine singing God Save the King, until you’d got through it a couple of times. Human beings are ever resistant to change. I’m running out of lightbulb jokes but this one I liked: How many Anglicans does it take to change a light bulb? 7. One to phone an electrician. 6 to tell you how much they liked the old light bulb better. Ah, the perils of being a vicar.

Today’s parable is not what it seems. It’s often taken for a colourful picture of the afterlife, with the rich man suffering for his cheerful but thoughtless worldliness and the poor man finally getting the good things he deserves. That sort of divine balancing out that we learnt at Sunday School.

But Jesus’ parables are stories. Not truths. I’ll shock you here. There was no good Samaritan. No prodigal son – They were figments of the Almighty Imagination. The parables are there to change how people think and act; not to give them new facts.

 And, actually, we’re not told that the rich man was especially bad, or that the poor man was good. They are both Jews – both seem friendly with Abraham – and we have no reason to suppose one was more pious than the other. This parable is not about salvation.  We’re told, though, “Jesus told this parable to those among the Pharisees who loved money.” Jesus is trying to change the way people see and use wealth. So he goes straight in for shock tactics. His audience is well off. They have their dinner parties. There’s certainly no shortage of poor, hopeless people in the first century. Nothing, they said, that a Roman mini-budget and some trickle down-denarii couldn’t fix.

So the line is: WHAT IF. What If your positions were reversed. And let’s take the worst case scenario. Eternally reversed. All the want you see in that person you walked by each day was yours. Forever. As a sermon that’s pretty punchy.

Now the rich man sees the error of his ways. He’s asking – and this matters – He’s asking Lazarus to come down and help him. Abraham’s response is given kindly – he calls him teknon – child or even ‘my child’. And then this strange sentiment – ‘between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so and no one can cross from there to us.’

As I said, this isn’t a description of the afterlife. It’s a parable. Just a story. All Jesus has done is to say to his rich audience: ‘imagine in eternity your place is swapped with someone very poor’. And here is the key point of the story: Between the you and us – Between the rich man and the poor man Lazarus, a great chasm has been fixed so that no one might cross between.

Jesus is really saying: You have not, cannot cross that chasm to meet the poor man who lives at your gate. You are simply unable to see the needs of your neighbour. To love your neighbour. To grasp that your neighbour is a person of equal value to you, Who no more deserves his state than you do yours. That is your failure in life. Do not presume that this present situation will remain in the next.

We actually have a similar parable told in our own context. Freaky Friday first hit the big screen in the 70s and some of you will remember a young Jodie Foster earning her stripes, but actually it’s universally agreed that the Lindsay Lohan/Jamie Lee Curtis noughties version is better. Essentially – sorry spoiler alert – the teenager finally understands the horror of parenthood and adulthood, and vice versa and everyone walks away a little bit kinder. If you saw the Jim Belushi movie Filofax, you’d get an even closer parallel. So – to me – the question of the parable –Back to Lazarus and the rich man – The question Jesus is provoking –Is can you cross that great chasm? Can you understand your teenager? Can you love your neighbour? And he’s framed it really in a sort – “bet you can’t” way. Because people struggle to change. They struggle to see the world in any way that is not the way it is now. Most of our ethical failures begin with a failure of imagination.

Essentially, it’s a question of empathy. As our favourite lawyer – tickets still available at the Gielgud – As our favourite lawyer said: ‘you never really know a man until you stand in his shoes and walk around in them.’ It’s a play on the idiom: ‘Before you judge a man, walk a mile in his shoes’ Which keen observers will note puts you a mile away from the scene of the crime in a new pair of shoes. But empathy is really very difficult, very uncomfortable and very costly. It’s unsurprising Jesus calls it ‘a great chasm’.

And here the parable takes us a step further. The end of the parable – we notice – won’t mean anything to its hearers. It’s a message for us reading Luke’s Gospel after all these events have occurred.

The rich man – thinking of his brothers – see he’s not such a bad guy– Begs Abraham to let him return to warn them. Abrahams’s response is: “If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.” There’s an acknowledgment – it doesn’t matter what you do what you say – people are largely fixed in their views. It takes a sledgehammer to change someone’s mind. And even the resurrection was not enough to convince all Jesus’ contemporaries.

But there’s more. That clang of the word ‘resurrection’ should wake us to the echoes of the Gospel itself in this story. Jesus as a rich man – as God – makes himself poor – crosses that great chasm. In doing so as the poor man made rich – he can cross that great chasm that separates us from wholeness and God, and, unlike Lazarus, bring relief to the dead. In doing all this he has warned his brothers. And yes, some are not convinced even when someone rises from the dead. But that is what he has done. And that is what Luke here is testifying to in his Gospel. It is the example of Christian service and humility, and the revelation of God’s love.

Now Luke’s is a Gospel of reversals. From the start Jesus is proclaiming good news to the poor, release to captives, liberty to the oppressed. Even before he’s born Mary is proclaiming that God has scattered the proud, put down the mighty, and exalted the humble and filled the hungry.

Jesus said ‘let the little children come to me’ Children are very quick to change, to adapt; They do not believe themselves better than others. From the moment they start squawking ‘it’s not fair’ they have a keen eye for justice. Sometimes we do need to become more like children to see the kingdom of heaven. And as we come to this baptism in a moment we should be reminded that it is when we are become like Henry that we are most ready to meet Christ.

For us, to hear and believe the Gospel is to be changed. To see the world differently. In some respects then – faith is about imagination. Can we imagine a world where people are treated equally? Where the distribution of resources, education and opportunities is fair? Where the values that Jesus taught – summarised adequately in ‘love your neighbour’ – take precedence over self-protection and excess.

It’s usually the case that under greater hardship, the divide between rich and poor increases. It is well established that social inequality breaks society. There will be more Lazaruses this winter. We will be challenged to walk in other people’s shoes, and allow ourselves to be affected by them; however poorly, to love them. We – in our situation – may find ourselves doubting whether anyone will come to drop crumbs for us.

The one whom we follow crossed that great chasm. He exchanged riches for poverty. And he crossed from death to life. Let us be prepared to change; Prepared to see the world differently; Ready to love our neighbour. Amen.

Creation Sunday

Sermon by the Revd Dr Brutus Green

There are two facts, two doctrines if you like, on which Christianity, as a philosophy, a religion, a world-view, depends. The second is the birth of Christ, the Incarnation, But despite our eager anticipation of this year’s John Lewis advert, we’ll leave that one a couple more months. The first and most definitive fact is the Creation, or more precisely, creatio ex nihilo, creation from nothing. This separates Christians from two other sets of belief. On one hand, we have the pantheists and pagans. The modern religions have managed to root out most Zeuses and Aphrodites along the way but a few pagans still persist and every now and then there’s a revival. So Spinoza brought back pantheism briefly in the 17thcentury and today environmentalists like James Lovelock usually toy with the idea that the earth or the universe is some sort of goddess, or Gaia, of which we’re all a part.

The main problem with this philosophy is that nature is so mindlessly cruel –as the world so vividly experiences –  it is nature ‘red in tooth and claw’ as Tennyson put it. If Voltaire couldn’t stomach that a good God would allow the earthquake of Lisbon, how much more awful would it be to worship the creature that made it happen. It is the villain Edmund in King Lear who proclaims ‘Thou, nature, art my goddess’, who invert morality, ‘Who, in the lusty stealth of nature, take/ More composition and fierce quality/ Than doth, within a dull, stale, tired bed,/ Go to the creating a whole tribe of fops.’ There is resonance here with Milton’s Satan who cries: ‘all good to me is lost;/ Evil, be thou my good; by thee at least/ Divided empire with Heaven's King I hold’. More prosaically, the ‘selfish gene’ hardly sounds like an edifying morality and it is only the most terrifying regimes which have indulged in promoting ‘natural selection’.

The other set of belief is that of atheists in agreement with Bertrand Russell who famously said, ‘I should say that the universe is just there, and that's all.’ The problem atheists suffer is one of plausibility. They are forced either to acknowledge that the universe had a beginning and to be left in the uncomfortable position of having to explain why a universe would suddenly spring into being – which without God will always sound peculiar; or they have to hold that the universe has always existed. This is implausible for two reasons. Firstly, it makes time very hard to conceive of. If there was an infinite amount of time behind us, how would we ever have reached this moment? The second reason is that absolutely everything we know that exists has a beginning and an end. Starting from that point, it seems more likely that everything does have a beginning, which would mean that the universe cannot have always existed.

Now there are - no doubt - more things in heaven and earth than are dreamt of in my philosophy, but such thoughts lead to three important conclusions. Firstly, that God exists as a necessary being that creates and sustains creation. Secondly, that God is entirely different to everything that is created. He is not a superman or ET out in space; God must be entirely different to creation, being uncreated. But thirdly, since all creation is created by God and nothing else, the natural world must in some way be like God, since it was created by nothing other than God.  

The creation narratives all try and get this across. The Bible actually gives us three narratives. These accounts are intended as pictures. The first chapter of Genesis, describes how God created in the beginning. God’s first act is to make light which brings order out of chaos. The Hebrews are not idiots and they understand that the light by which we see comes from the sun, the moon and the stars, which are created only on day four (and obviously that days and nights are somewhat dependent on these same heavenly movements).

The point is that God doesn’t just create matter; he forms matter. Creation is at once embedded with meaning. The author of St John’s Gospel is also very keen to get this across: ‘In the beginning was the Word [the logos, the meaning]... and all things were made through him’. God doesn’t just make stuff; God forms creatures with meaning; he calls everything into being with purpose.

In opposition, Milton gave the capital of Hell the name Pandemonium, defined as a great deal of noise and confusion – or chaos, or the name of a Pet Shop Boysalbum. It is said that when Milton was describing the conclave of Hell at the beginning of Paradise Lost he had in mind the House of Commons. How it must have changed.

And so, the world and all creation must have been created by an uncreated, necessary being. This being, which we shall call God, is no earthly tyrant, superman or Martian but of an entirely different order of being. And yet creation, being God’s, must bear some likeness, some reflection of its creator, shown by its sense of order, that its creatures have meaning and can find purpose in their world.

There is one final conclusion to be derived from this fact, this doctrine of creation for which we are today giving thanks. It is a gift. What is created only exists for a time and it need not exist at all. Along with this, everything comes from God; there is nothing we can give back to God which is not also from God. Since God in eternity must be self-sufficient, it can only be that creation is a mark of the divine desire to extend itself, to create another with whom to be in relationship with, to love and be loved. From which it’s reasonable to say that to not believe in God is nothing more and nothing less than being ungrateful.

Genesis is consistent throughout in describing creation as good, just as Haydn’s creation extols the ‘marv’llous work’, ‘delightful to the ravish’d sense’, the ‘sweet and gay’ flowers, the ‘charming sight[s]’, the ‘splendour bright’ of the ‘wonder of his works’, with ‘th’immense Leviathan sport[ing] on the foaming wave’. ‘The World is charged with the grandeur of God’. What’s not to like? In these troubled times nature is so often described as something dying, or as the enemy, or as a time-bomb ready to go off. Well, maybe. But as Christians we should first see it as a gift, and in receiving this gift we may come to learn something of its creator, who has formed us in God’s image, as meaningful gifts to one another. Amen.

Sermon on the Death of her Late Majesty Queen Elizabeth II

‘For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure’.

Kings seem a little improbable. A little fairy-tale or Arthurian. I’m kind of bracing myself for the National Anthem. I’m not there yet. I enjoyed a complaint on Twitter that this whole woke-culture has got totally out of hand if they’re now letting a man become Queen. The real thing is a Queen.

Sometime, when I was maybe 11 years old, the Queen came to watch me play hockey at Morfa stadium in Swansea. I’m sure she did a number of other things that day which supplemented her watching me play hockey, but she definitely did do that. I didn’t meet her and would certainly have been much more interested in playing hockey at the time, but I remember it; And isn’t it strange: Normally with the famous, the celebrity, you go to see them, watch them perform; The Queen is the one person who comes to watch ordinary things done by ordinary people.

I don’t bring this up as my “I met the Queen story” which everyone has been sharing over the last few days, but just because almost everyone seems to have had that brush with the monarch; and, while they remember it because she’s the Queen; she’s there because of them. There can be no one else in the country who has had that proximity to so many people; Who just by showing up in her bright colours adds a little bit of glory to a new supermarket, or school or to a parade or church service.

75 years ago on her 21st birthday she said these words which you can’t have escaped in the past few days:

‘I can make my solemn act of dedication with a whole Empire listening. I should like to make that dedication now. It is very simple. I declare before you all that my whole life, whether it be long or short, shall be devoted to your service and the service of our great Imperial family to which we all belong, but I shall not have the strength to carry out this resolution alone unless you join in with me, as I now invite you to do. I know that your support will be unfailingly given. God help me to make good my vow and God bless all of you who are willing to share in it.’

Empires have since gone out of fashion, largely, I think, because of Star Wars, but what is striking is that she’s probably the only 21-year-old to have made a promise on a lifetime scale, and kept it.

And the monarchy depends on that dedication. Having sworn 6 oaths of loyalty to Her Majesty, and her successors, I’m aware that the weight of the symbol depends on the integrity of the monarch. And if you need a reminder of how important that is you have only to recall the last radio transmission of 2PARA as the battalion was destroyed at Arnhem: ‘Out of ammunition. God save the King.’ King Charles will know that, of course, as Colonel in Chief of the Parachute Regiment.

I’m not here to give a eulogy for our Queen; we have Huw Edwards for that, who despite coming from Brigend, I’ve never met. But really there has been a worldwide eulogy rolling out without ceasing since she died. And we are shaken. Perhaps less so for younger people, but I’m struck by how many, and especially men, have told me they have been thrown by the depth of grief they now feel. She is the nation’s mum – the head of that ‘family to which we all belong’. And time and again people say that it feels like they have lost a member of their family. A landmark, a point of orientation has been washed away. And in this annus horribilis, that is felt all the more keenly.

In her death we also have the strongest possible reminder of our own mortality. Never send to know for whom the bell tolls; it tolls for thee Even the most famous woman in the world, Elizabeth the Great, is mortal. You are mortal. So our Queen in her last act of service to us, helps prepare us for that final hour of reckoning, Even as in her Christmas messages she always struck a universal but distinctly Christian note of hope. Our defender of the faith last Christmas: “We continue to be inspired by the kindness of strangers and draw comfort that—even on the darkest nights—there is hope in the new dawn. Jesus touched on this with the parable of the Good Samaritan. The man who is robbed and left at the roadside is saved by someone who did not share his religion or culture. This wonderful story of kindness is still as relevant today. Good Samaritans have emerged across society showing care and respect for all, regardless of gender, race, or background, reminding us that each one of us is special and equal in the eyes of God.”

The phrase that struck me from the appointed readings for today was this: ‘For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure’. The Queen, of course, was used to the weight of glory. The 1661 St Edward Crown, used only at coronations is made up of 2.2kg of gold and jewels. That is a headache of glory.

But it reminded me of a famous sermon by C.S. Lewis, where he thinks about glory first in human terms – the sense of fame, being thought well of – as the Queen certainly was. And at first he rubbishes the idea as worldly, superficial. But then he thinks how a schoolboy seeks the approval of his teacher, a child of her parent, a dog of his master; and finds in our seeking the approval of God, of finding good report, a proper kind of glory, such that when we finally meet our God, God might say: ‘well done, thou good and faithful servant.’ And, of course, glory does mean acceptance by God, good report by God, as Jesus is transfigured and the voice booms out: This is my Son, the Beloved; with him I am well pleased. But why is this ‘an eternal weight of glory?’ Well surely that is in contrast to the unbearable lightness of the things of this world. Our queen no longer lives in palaces, the jewels have passed down; The responsibility has gone to another, and the slagging match of twitter is faded from her ears. What remains is the eternal weight of glory; The care, the affection, the good report of God. It is only now she has inherited the imperishable crown.

The shocking thing is that this weight lies with all of us. The faith our Queen boldly proclaimed tells us that we are immortals, heirs of glory – That there are no ordinary people. And while we may not all in this life wear crowns, we are being prepared for glory, Even Welsh school boys are holy. The person sitting next to you is holy; Not because of their income, their car, the school their children go to, the fact that they met the driver of the Queen herself and had their photo taken by a charming old lady – But because we all carry within us this hidden weight of glory.

And as an imperishable crown now stretches over her – like a rainbow above the royal palaces – we know that she is welcomed home as an old friend: ‘well done thou good and faithful servant’. She has run the race, she has kept the faith, She has her imperishable crown.

And the bell that tolls for her, will at 4 o’clock toll to ring in a new time. So we might finish with the words of Queen Victoria’s favourite poem; Praying that as church bells across the land ring out the old and in the new, this would not be the final nail in Christian Britain, or another step towards the end of all things, but the beginning of a new hope and a better time:

Ring out the grief that saps the mind
   For those that here we see no more;
   Ring out the feud of rich and poor,
Ring in redress to all mankind.

Ring in the valiant man and free,
   The larger heart, the kindlier hand;
   Ring out the darkness of the land,
Ring in the Christ that is to be.

Amen.

Imagine an Onion

Sermon by Sarah Cooper
Imagine an onion. That onion is you. The outer layer, the skin, is your outer layer. It is a first impression if you like. The you we see every day. Peel off a layer and then another and we start to discover another you, in no particular order: What you do, your age, your experience, your family, where you grew up, your ethnicity trauma or tragedy, your mother tongue, your sexuality, your beliefs and values. The real you, which may be hidden or unrecognised.

The story we heard from Matthew’s Gospel is a story of recognition, of mutual recognition. And it is a story of persistence and faith and therefore hope. This short story of the Canaanite woman, only 8 verses long, is sandwiched between some major events in Matthew’s Gospel: the feeding of the 5 thousand, the walking on water, a major challenge by Jesus to the Pharisees and then, after it, the feeding of the 4 thousand. The tide is turning for Jesus, he is making his authority visible. But soon after this, he gives the first indication of his death.

His mission is short, it is focused, as he will explain, and his time is limited. And yet he withdraws from familiar territory, not for the first time, and travels far away from home putting himself right in the heart of enemy territory. To modern day Lebanon.

Now this really was ancient enemy territory. The Canaanites were the old enemy of the Hebrew Scriptures, the ones who had to be defeated to give the nation of Israel the land they had been promised. In Deuteronomy Israel was urged to “show them no mercy”.

So why on earth did Jesus go there? He must have had a purpose, but it appears to contradict his stated mission, in verse 24 “to save only the lost sheep of Israel”, I.E the Jews.

Jesus is in the midst of Gentiles, in Gentile territory but is immediately recognised, by a Gentile woman, as the Jewish Messiah. She calls him Lord, as do his followers, and Son of David. She is in no doubt who he is. This is extraordinary, and in stark contrast to his home ground, where he is frequently not recognised for who he truly is, by the Jews and sometimes by his own disciples. His reaction is to fob her off, encouraged by the disciples. She is not their priority, no matter how desperate she is. This is not what we expect to hear from Jesus. Where is his compassion, where is his mercy?

But this woman does not give up, she simply asks, “Lord, help me” she is asking for God’s mercy and she believes in Jesus’ authority to grant this. What a risk she was taking.

Again he says she is not his problem. He is focused on the children (The Jews) not on the dogs (The Gentiles). And still, she argues, she would be happy with a crumb, she doesn’t expect more. She acknowledges her position of inferiority and at the same time acknowledges his power.

And then, it is his turn to recognise her. The layers peel away and he sees her for who she truly is, underneath the layers of despair, ethnicity, background, gender she has faith. “O woman, great is your faith” he says. The use of the expression “O” indicating great emotion on his part. He is blind to all else. I don’t think he sees her foreignness, her different background, any of it. I think he simply does not see it, he sees beneath the layers and that is all that matters.

A circle of recognition. She of him and he of her.

Was this a transformative stage in Jesus’ understanding of his mission? That God’s grace was available to all if they sought it in faith? Some might say so. Or did he know all along what God wanted of him? Either way, this pivotal story highlights the future direction of Jesus’ ministry, that of his disciples and ultimately the church, to take God’s grace to all who believe.

Do we recognise people for who they truly are? Do we peel away the layers and recognise what is important? Do we hide under layers for fear of revealing who we really are?

In this story, we learn that the categories or restrictions society puts on us do not and need not affect our relationship with God. God of course can see into our hearts as the writer of Psalm 139 puts it so beautifully:

“O Lord thou hast searched me and known me”

We are an inclusive church. We share our love of Christ, our worship and praise with all who walk through our door, inclusive. There are times I feel a little uncomfortable with the word. Why? It has connotations, maybe not to all, but ironically, of exclusivity. Welcome into our club! You are different, but we welcome you and want you to join. We see your difference, but it doesn’t matter! All are welcome here.

It feels very one way. You come to us. 

But that is not what Jesus did, he went out, he went into alien land and found somebody who simply needed God’s mercy. He was blind to all the layers

Do we still see difference rather than commonality sometimes? Do we not look deeply enough beneath the layers of the onion? Underneath the layers we share our love of Christ, and our belief that through him we will be forgiven and be redeemed. Nothing else matters.

But even in the Church of England division persists: at the Lambeth Conference yesterday our Archbishop acknowledged that continuing division between Bishops on the subject of same-sex marriage, an open and bleeding sore in the Anglican Communion, where difference is standing in the way of commonality.

Sometimes we just have to ask ourselves a simple question

What would Jesus say?

What would Jesus do?

Our love of Christ unites us and we want to share that love. We can take that out as Jesus did, to where it is needed. We can live our lives blind to the layers and see that simple truth of faith in others, and celebrate it. Somewhere out there is someone who persists in faith just as the Canaanite woman did, and who needs God’s mercy and we can help them find that hope.   

Amen

Prayer II

In the summer of 2008 I went on a 36 day silent retreat in North Wales. I wrote 95 pages of notes from that time; reflections on prayer, rather than the quality of the canteen, which was actually rather good. At the end, to my surprise, I felt I could just as easily have stayed for another 36 days, as return. Giving up busy-ness, the constant distractions, the throng of people – is a relief that challenges the pile-up of activity that takes over our lives. Looking back, I’d also say being 29 and child-free again presents certain attractions.

I was asked last week, how we hear from God. The answer will be different for different people. What I would say is that there’s no compensation for time. Today’s Gospel calls us to dogged persistence in prayer. On this retreat I spent 5 hours a day kneeling, unmoving in silence, but also prayed while running and going about the day. Now there’s always a little hand pulling me away. ‘can I show you something…’ But the truth is that if you don’t make time for God, you won’t find the stillness to hear God.

I’d also say that after prayer it’s always worth making notes. When you read back through them, you can see patterns and arcs emerging which speak of the journey of the soul. I quite often go back to my notes from these days. When prayer is difficult, reconnecting and revisiting a formative time can help recover our ability to listen.

But today our Gospel gives us the Lord’s Prayer. the definitive form of Christian prayer, the example of how we should pray in the words of Christ himself. The first thing to note, which is easily overlooked, is that Jesus calling God “father” is a new move. God is referred to as Father only eleven times in the Old Testament. And what is more, never in prayer. Jesus, on the other hand refers to God as Father 170 times and when he prays, he always prays to the Father. In this condensed new testament there is a 12500% God-as-Father-inflation. Not only this but Jesus goes so far as to call God “Abba!”, the Aramaic word for “Daddy!” – a word never before used of God.

For the Jewish people the name of God was a serious business. So serious that it was never spoken and even in the most solemn worship God’s name was never used. In the Hebrew Bible it was always written without vowels, which is why all through the Old Testament we have the LORD as in: ‘And you will know that my name is the LORD when I lay my vengeance upon you’.

The point is that the Hebrew God was almighty, transcendent, unapproachable, deadly to meet, “no man shall look upon thy face and live”. He is a warrior to be feared, the judge of all things; the Arnold Swartzenegger of the ancient near East. And Jesus calls him Daddy. In one fell swoop Jesus redefined Jewish theology, replacing the Terminator with Kindergarden Cop. Gone is the machismo, the jealous Lord of Hosts and suddenly we are seeing God’s sensitive side. So what is it that makes Jesus redefine the Jewish idea of God and bring him so close to us as to call him ‘Our Father’, even ‘Daddy’?

Well, the key to it lies in the Lord’s prayer – that in that first line, we move from greeting God as our Father to praying for his kingdom to arrive on earth. Jesus’ message from the very beginning is that the kingdom of heaven is at hand and this prayer is an invoking of God here with us.

And that’s the tone of the whole prayer. Even the most earthly sounding request – give us our daily bread – is about something else. “Daily” here is a longstanding poor translation. The greek word is epiousios - a very rare word that does not mean daily but something like “supersubstantial”, or perhaps “of tomorrow”. Epi – is a prefix meaning ‘upon’ or ‘over’, ousia – means ‘substance’. Epi, of course you’ll have come across before – Epi-demic is from epi and demos (as in democracy) – ‘Upon the people’ This over-substantial bread is not about material sustenance but it is the bread of the kingdom. Spiritual food for the new age. The bread of heaven.

Jesus in this prophetic role is ushering in the new kingdom, defined by its proximity to God. The Word has come near. God is suddenly familiar, a closeness that is capable of transforming God’s people and the world – As the Christian faith in the first centuries did exactly that converting and transforming the Middle East, Europe and North Africa.

People often think of God mainly as a distant, disapproving father. Doling out rewards and punishments or simply an absentee landlord of a wayward allotment. Perhaps a benevolent old pensioner but equally an impassive hard-faced judge. All these images make God far off, removed, hovering above.

The Lord’s prayer puts it differently. It describes God as being very near and very personal. It describes the immediacy of a new age, calling for a new sustenance, peaceable relationships, and a God who nurtures, comforts and protects rather than judging and going to war.

Christian prayer should be an effort to move through that far-off God, to discover a kindness and a meaning that is closer to us than we are to ourselves. It’s a kind of therapy to find love within ourselves. But even if God is very near he is still discovered in time. So prayer can also be thought of as a bridge between time and eternity: The attempt through stillness to reach beyond the slow moving seconds: To perceive the discontinuity between the world as it is and the world as it should be, and to find in that hope.

That’s why we shouldn’t get too worried about praying for the right thing – Thinking up worthy prayers. It’s better to pray for what we truly desire, whether it’s an hour more with the baby asleep, a little more cash to come in by the end of the week, that John will not forget our birthday and Susan will call; for James to get well; However self-motivated, this prayer is useful: Useful because it can often lead us to action in being part of God’s work. Useful in understanding ourselves in our limitations; And Godly in perceiving that gap between time and eternity. Sometimes as we are praying we will be able to let go of a foolish desire because we understand that it’s not God’s will. Sometimes as our Old Testament tells us, by our persistent bargaining with God we are let to perceive the mercy of God in a new way, Sometimes, the prayer will be answered in ways we might not expect.

But even when it seems futile and we’re praying for something far away and terrible, like famine in East Africa, peace in Ukraine, or even an honest prime minister, we are in our small ways finding a path to align our will with the will of God, which is the first steps on the path to the beatific vision.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    In finishing, I thought we might hear George Herbert’s famous poem. It’s more condense than 95 pages of notes and in a litany of pithy phrases brings up different aspects of prayer – some which are quite surprising, but point to that meeting of time and eternity: or in Herbert’s phrase: ‘Heaven in ordinary’:

Prayer the church's banquet, angel's age, 
God's breath in man returning to his birth, 
The soul in paraphrase, heart in pilgrimage, 
The Christian plummet sounding heav'n and earth 
Engine against th' Almighty, sinner's tow'r, 
Reversed thunder, Christ-side-piercing spear, 
The six-days world transposing in an hour, 
A kind of tune, which all things hear and fear; 
Softness, and peace, and joy, and love, and bliss, 
Exalted manna, gladness of the best, 
Heaven in ordinary, man well drest, 
The milky way, the bird of Paradise, 
Church-bells beyond the stars heard, the soul's blood, 
The land of spices; something understood.

Amen.

Prayer I

Just imagine how annoyed you’d be if at a dinner party, after you’d cooked, cleared everything away, brought out the coffee and the after-8s, Jesus, to your sister who hasn’t moved all night, pipes up with, thank you Mary, for listening. Livid.

And that of course was also the Church’s official position. Contemplation over action. Joachim of Fiore famously drew a map of the New Jerusalem – entirely populated by monks. Secular clergy – parish priests – like your humble vicar – all domiciled beyond the walls. You lot – miles off. Thank goodness for Martin Luther.

Although when I’m old, and my family have abandoned me, I like the thought of retiring to a religious community. And when I say ‘religious community’ it would be silent and there would be a large library and central heating. And I would live out my days choosing the font of my unwritten magnum opus and sleeping in a comfortable chair. In the church it’s good to have ambition.

Mary is lauded over Martha – so symbolically prayer – sitting at the feet of Jesus – Is considered better than good works – activity. So I thought in the next couple of weeks, with Gospel stories considering the subject of prayer, we might think about how we pray. Something, traditionally, the British, even in churches, hate talking about. But – And I know this because people tell me – There are frequently asked questions – “what should I hope for?” “how should I go about it?” “when can I stop?” “do I need to close my eyes?”

You say prayer – and most people think of asking God for things. This is wrong really – intercession is only one form of prayer and not the most important, unless you’re falling out of a plane or a Tory leadership candidate, but let’s start there. I think the question most people have is ‘does it work?’ And if it works, ‘why doesn’t it work all the time?’

Now I have personally witnessed some very surprising turns of events, which I cannot account for except by exceedingly unlikely probability, or acts of grace. I have been told of countless more examples, many more striking. But equally I can think of countless situations where prayer has not been effective, and tragedy, suffering, death, calamity have advanced uncontested, where the God we strive to understand as good, powerful and active – has seemed shockingly absent. It’s too glib to come up with the speculative answers: “In suffering he knew how loved he was and was able to live with a courage no one would have suspected.”
“In death she brought back the family together, and the fundraising campaign will prevent others suffering as she did.”

One cannot tap, tap, tap the calculator to ascertain whether the good that has come from a time of trial is sufficient to justify it. Good does come from evil, often surprising, often later, often insufficient, but it’s fruitless and heartless to offer comfort with the claim that any suffering is for the greater good. “You don’t realise now, but actually…” On the other hand, for myself, I do try to continual keep in mind Cardinal Newman’s prayer: ‘If I am in sickness, my sickness may serve Him, in perplexity, my perplexity may serve Him. If I am in sorrow, my sorrow may serve Him.’

But prayer is about more than changing God’s mind. There’s a sense in which it’s an attempt to say at every moment, however haltingly, ‘thy will be done’. It is a gathering of our desire – our own and our community; It’s an attempt to reach out: In faith – that trust, which is so wanting in this world, but which we seek in God; In hope – that there is a reason – even if we cannot understand – that things may improve or at least find resolution; And ultimate hope: that injustice and horror will find meaning and resolution in eternity; In love – when we can do nothing else, we can pray. Prayer is always the final act of love for anyone, and an act which extends even beyond death in faith and hope.

I find very often I’m not praying for things to get better, but for peace; And that’s not asking God to draw alongside people. God is already there. It’s really asking for people to know that presence, and find comfort. In John’s Gospel the question is raised about why has Jesus healed the blind man. It’s not because Jesus has compassion, or that this man deserves it, But that the glory of God may be revealed. In prayer we are always seeking the glory of God.

St Paul tells us we should pray without ceasing. From this I take it that prayer is an attitude: It’s a bubbling over of our faith, hope and love in conversation with God; If anything is going to train us in faith, hope and love it is prayer. Prayer is the work of faithful, hopeful love, And whether some situation is actively transformed by prayer or not, we cannot cease from prayer while our faith, hope and love remains.

But we have to believe it matters. Christianity is either the most important thing in the world or a strange hobby – Then we of all people are most to be pitied. And with us all the apostles, martyrs and early church who died with prayers on their lips, not praying for themselves but for those who would follow them. Because prayer is an act of witness.

The second frequently asked question concerns how to pray. There are ever so many set prayers, written by the Church. In Covid the diocese issued at least one prayer every week, which I thought was indescribably annoying when there were so many things to do. That’s no doubt the Martha in me. Then there are those who hold that prayer should emerge spontaneously by the Spirit. Jesus himself teaches us to pray in a set way in the pattern of the Lord’s Prayer. He also commends the simple prayer of the publican – “God be merciful to me, a sinner” over the wordy prayers of the pharisee. The Lord’s Prayer – the Our Father – is the subject of next week’s Gospel but in it are all aspects of prayer. The Jesus prayer – adapted from the publican: “Lord Jesus, Son of God, have mercy on me, a sinner”, has been adopted in all churches. It’s frequently used as a sort of spiritual warm up, as a breathing exercise, as a focus of meditation for long periods of prayer. Some people prefer just a straight-forward conversation with God. Something to check periodically in prayer, though, is ‘are we talking when we should be listening?’.

But the other thing I’d say is that practicalities matter. Every now and then Rhiannon will come down and sit with the kids and tell me to go off for a run – knowing that running helps me. But this always throws me. Running is not something I can just start doing – It takes a degree of mental preparation – what to eat and when to eat, deciding a route, thinking about what I’m doing straight afterwards, do I know where my running watch is, will I have music? This sort of planning is very helpful in prayer. Decide how long you’re going to pray for and set an alarm – even if it’s 5 minutes. Then you won’t be distracted glancing at your watch. Stick to the time – like therapy it’s usually in the last few minutes God will pull your arm. Decide how you’re going to pray before you start and make sure you have everything you need. Go somewhere you won’t be disturbed or feel awkward. Prayer must be surrendered to. I remember my tutor at university encouraging me to let go, by reminding me that you submit a thesis. You have to submit to prayer.

I think Jesus praises Mary, because sitting at his feet is usually the more difficult thing to do. How many of you are writing shopping lists during the intercessions, Planning your diary during the sermon; We default to business, to filling the unforgiving minute with 60 seconds of distance run; When sometimes what is required is just to be still. So try it, And every time that distracting thought comes, that feeling this is a waste of time, the practical thought of something else to be done, remember Mary, and that the better part is to be at Jesus’ feet; to be still, and to listen. Amen.

Freedom

“Do not submit again to a yoke of slavery, for you were called to freedom”

About 10 years ago, now, I went to an unusual wedding of a friend. The bride at the tender age of 23 was marrying for the second time, while the groom, only a few years older, had just served two years in her majesty’s penitentiary. The highlight of the reception was the happy couple, who were both good singers, duetting Stephen Sondheim’s “The Madam Song”, also known by its frequent refrain “I never do anything twice”. Without wishing to offend any of our esteemed espoused, there is a popular sense in which both marriage and prison are seen as imposing limits on our natural God-given freedom. The “old ball and chain”, // we would be ill-advised to say.

And if you have had the curiosity to peruse the enormous volume of literature on finding and keeping a man: notable tomes such as The Rules, and He’s just not that into you, you will have come to realize that freedom is something that you need to convince your partner that he has, in order to maintain his interest, while you slowly, subtly steal it away. You may have also read The Game, which tells a man how to play a woman who is playing The Rules, that is to say how to keep his freedom and still achieve his goal. [If my reading on dating seems – well dated – that’s because my freedom was stolen a long time ago and now I find myself at the bottom of the food chain, somewhere between the dog and the hydrangeas.]

So for some freedom is the independence to pursue one’s own ends outside the burden of social ties.  Live and let live – It is FREEDOM FROM. Freedom from constraint. Jesus in today’s Gospel is almost like a beat poet out on the road: ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ As Paul Young sang – Wherever I lay my hat – that’s my home.

So is this Christian freedom? Leaving behind employment (Elisha’s plough, which Jesus mentions in the Gospel), family and material possessions; taking up the boho lifestyle, like a Gen-Z child, travelling to India with nothing but a pair of Ray-bans, a mobile phone and your credit card. This aversion to social ties chimes with freedom today. Fewer people belong to political parties, churches, social clubs; rates of marriage have been in rapid decline since 1973, we do have an increasing obsession with individual self-promotion, from reality television to the obsessive twitter of social media. Freedom has become a by-word for self-assertion.

But Jesus was not a beatnik in search of experience, Still less looking for his 15 minutes of fame – although the miracles should at least have gotten him through the preliminaries of Britain’s Got Talent.

But in today’s Gospel we heard that expression that Jesus’ “face was set towards Jerusalem.” This is Jesus’ freedom. Not in shrugging off relationships, All those gossipy myths about Mary Mags – Or Challenging the Law and Jewish authorities. It’s not a freedom from. Nor is it having 2.4 billion followers – as he does today – Or wealth to do as he pleases, for experiences or self-gratification. It’s not a freedom to.

It’s the freedom in being himself. Jesus is not free from anything. At no point does he cut himself off. He doesn’t say to hell with you. [He won’t let you down, he will not give you up. He just really loves to stick around Sorry, that’s George Michael, not the Gospel.]

But nor is he free to do anything. He doesn’t take up Satan with those temptations – Actually, quite specifically, he says not my will but thine. His freedom is simply in being the person he is meant to be; In following his call; In staying truthful to himself no matter what the world places on him. His face is always set towards Jerusalem.

So throughout his career he is kind, he teaches and works tirelessly, he lives for others but is undistracted from the person he knows himself to be, he bypasses the Samaritans because Jerusalem is his destiny; he is true to himself. He has freedom in himself.

So what does this say about our freedom? I read a story the other day about a policeman – he was American so he was in fact a “law-enforcer” – who was describing his work in confronting drug runners and people-traffickers. When he first began he had a principle that the shotgun always goes in first. You’re dealing with violent unpredictable people so you need to be armed and show them you mean business. At some point in his career, though, he changed his mindset, and instead of entering with guns blazing, he went in with the mindset of ‘going to a funeral’, with perfect calm. What he discovered was that when he entered people would remain calm and fully co-operate with him.

This follows the same principle as Jesus. There’s no element of compromise in the personality or job of the officer but he enters the situation of conflict with the mindset that the goal is already achieved – “in my mind”, he says, “the fight’s already won. You begin where you want it to end. That’s most of the battle.”

Still I’m sure it would help if there were fewer guns in America. Some rights, it seems, are inalienable.

Jesus begins at the end. His face is set towards Jerusalem. He knows what he is about. So if we begin at the end, with where we want to be, we may find the strength to transform our lives as we choose – rather than simply reacting to the world as it is forced upon us.

Or to look at it another way – Think about where you are now – whether you’re 29, 50 or 91. If you had to explain to your 8-year-old self what their life is going to look like, would it inspire them? Would you be proud to tell them? Or if you had to meet your 92-year-old self would they tell you now to change your ways, to stop wasting your precious time?

Or let’s take an even greater challenge. if we can have a little faith – And imagine our ultimate end is with God, Then are we acting as if that’s the case? Does our belief that God is love, produce in us the work of love? Do we act as though we and our neighbours are made in the image of God? Is our face set to Jerusalem? Or are we just bobbing about, washed this way and that, by the changing patterns of this world and the people around us? There is probably nothing more difficult in this world than being yourself. It takes courage – [and good Godparents.]

But [Bertie,] I just want you to believe that there’s a little bit more glory in this world, than viruses, slippery politicians, and the fickle temerity of the England batting line-up.

So freedom. I recently rewatched an episode of Ally McBeal. You might remember the male lead Billy, who spent most of the show staring into mirrors, the television method for demonstrating a character being introspective. I often find myself staring into mirrors – particular when I have major decisions – but the trick is to be able to look beyond the mirror and see not the person you are; but the person you want to become.

That is freedom and freedom is a Christian virtue. It’s not confined by the people around us, even by marriage or prison! That freedom can be much more limited by our unencumbered ‘freedoms from’; And our entitled ‘freedoms to’.

Freedom lies in being ourselves, which means seeing ourselves as we are and imagining who we might be, who we want to be – It means starting from the end, “setting our face towards Jerusalem”, in not being overwhelmed by circumstance, pushed and pulled by the pressures of modern life; but taking the time to choose who we are and who we will be. So let’s hope the England team is currently visualising themselves as victors, and let us pursue our own victories, with Christ, setting our faces towards Jerusalem. Amen.

St Margaret's Day 2022

St Margaret’s – This Place. And today – St Margaret’s Day. What’s it all about? St Margaret? Let’s be honest – we have very little information about her. She is practically mythical. It’s quite unlikely she was actually eaten by a dragon. And actually there’s quite a lot of prejudice against dragons in the third and fourth centuries, and little evidence of their wrong-doing. We can blame incendiary writers of the twentieth century, like JRR Tolkien for the negative press they’ve received and the hate-speech directed at them by so-called virgins.

Also, no one’s quite sure why this church is dedicated to St Margaret. The best guess is that she’s named after the daughter of the Lord of the Manor, which seems shaky ground for a dedication – Perhaps we should have been named after the dragon but sadly he was martyred by Margaret’s contemporary St George. History after all is written by the victors.

But – do you know – I do like to remember Margaret. Because she was an ordinary girl and even if we know next to nothing about her, Like most great religious persecutions and genocides, we know nothing of the individual lives of the victims, just as we know nothing about the tens of thousands killed this year in Ukraine. History focuses on big figures – prime ministers, presidents, And numbers with at least four zeros after them.

The church, on the other hand, very often remembers people with little consequence and little influence. Margaret is an every-women. Her reward was in heaven not earth. We remember with Margaret, all those lives that matter a great deal to us in this place. John Marston, John Tholstrup, Roger Power and Joyce Brooks, Ann Fell, Jack Miller and Jean Brooker, Delphine Power, Christopher Trott, Elizabeth Miller, Alan Fell, Ralph Bonnett and Elizabeth Worth. These are all familiar names, bright lives seen each week that have fallen since my arrival. There may be many more on your minds.

Although I’ve been ordained 13 years now, I had not before realised what worry you carry as a vicar for those in your care; I promised Humphrey I would repair the railings before he died – That is achieved and I’m very glad he looks as well now as when I arrived. Andrew has always said he advocated my appointment with the person in mind that he would want to take his funeral; I would much rather depart to my next and a third post before such an event could occur. But the business of a parish church is to witness and remember these shifts in the lives of a community.

On Friday I took a funeral, the ninth this year, yesterday we said prayers for the mother of a member of our church on her anniversary of death, then celebrated a lovely wedding, where the mother of the groom had collected photos from 5 weddings of her family here, including one in the early 50s where she had been a bridesmaid at St Margaret’s, in the snow, with a great tree to the right of the church as the halls had not yet been built. There will be two more baptisms and a thanksgiving for baptism in this church in the next month, another joyful wedding, and a memorial service. It’s strange to think on these movements, the inevitable circling of time through seasons, The times and movements of dancing and love, of birth and recreation, of loss and grief.

The anthem to be sung at the beginning of the 10am service is one of my favourites: Locus Iste by Bruckner. Locus Iste – this place. This place, St Margaret’s, where lives pass through and have this enchantment. Where sacraments are celebrated – The Word made flesh, our spiritual food and drink, Marriages, baptisms, Celebrations of live and love, of hope and faithfulness, And of life passing on. And in that moment seeking that which we believe endures: Faith, hope and love.

This place that has seen these movement over nearly 150 years. In the shadow of the growing trees, The walking of dogs along the lane, The playing of children in the garden. It’s a vanity to think you’re doing anything new in a church; Because time in churches is measured with the steady patience of the grandfather clock. This place has seen all this before. It will ride out the joy and excitement; It will wait out the fear and trembling.

In the pandemic it was very a la mode to say that the church is the people. This was quite convenient when no one’s allowed in the building. And it’s true – it’s the people here that matter. But actually in this shifting landscape of births, marriages, deaths, this building, this place, matters and connects us with former generations and generations to come. We will come and go but this place will endure.

The temptation, then, is that we make this place as unchanging as possible. Because it’s nice when it feels like everything’s changing to have something solid. But this place has changed with its people. In the 20s the building doubled in size. In the 40s we caught a little of a nearby bomb and had to replace the glass in the windows. In the 60s they built the halls. In the 90s when John Marston was churchwarden they got rid of one organ and brought in this one. 10 years ago this kitchen was built. 

On the Berlin Wall was written: Whoever wishes the world remain as it is, does not wish it remains. Change is an inevitable facet of our world, and our business is to make the changes that meet the needs of our time. But a building is there to serve the people, and we are blessed to have wonderful people with great hearts, a lively faith and soul. So as the shifting generations carry us through the seasons of life, let us come together in this place; Let us remember those who have passed on with St Margaret; And in this place, which has blessed us and continues to bless us with its quiet holiness, in faith, hope and love, we worship the God who is still and still moving, Father, Son and Holy Spirit. Amen.

Freedom and where to find it.

Sermon by Revd Dr Brutus Green

Readings: Proper 8: 1 Kings 19.15-16,19-end; Psalm 16; Galatians 5.1,13-25; Luke 9.51-end

“Do not submit again to a yoke of slavery, for you were called to freedom” INFSHSA.

About 10 years ago, now, I went to an unusual wedding of a friend. The bride at the tender age of 23 was marrying for the second time, while the groom, only a few years older, had just served two years in her majesty’s penitentiary. The highlight of the reception was the happy couple, who were both good singers, duetting Stephen Sondheim’s “The Madam Song”, also known by its frequent refrain “I never do anything twice”.

 Without wishing to offend any of our esteemed espoused, there is a popular sense in which both marriage and prison are seen as imposing limits on our natural God-given freedom. The “old ball and chain” we would be ill-advised to say.

And if you have had the curiosity to peruse the enormous volume of literature on finding and keeping a man: notable tomes such as The Rules, and He’s just not that into you, you will have come to realize that freedom is something that you need to convince your partner that he has, in order to maintain his interest, while you slowly, subtly steal it away.

You may have also read The Game, which tells a man how to play a woman who is playing The Rules, that is to say how to keep his freedom and still achieve his goal.

[If my reading on dating seems – well dated – that’s because my freedom was stolen a long time ago and now I find myself at the bottom of the food chain, somewhere between the dog and the hydrangeas.]

So for some freedom is the independence to pursue one’s own ends outside the burden of social ties.  Live and let live – It is FREEDOM FROM. Freedom from constraint.

Jesus in today’s Gospel is almost like a beat poet out on the road: ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ As Paul Young sang – Wherever I lay my hat – that’s my home.

 So is this Christian freedom?

Leaving behind employment (Elisha’s plough, which Jesus mentions in the Gospel), family and material possessions; taking up the boho lifestyle, like a Gen-Z child, travelling to India with nothing but a pair of Ray-bans, a mobile phone and your credit card. This aversion to social ties chimes with freedom today. Fewer people belong to political parties, churches, social clubs; rates of marriage have been in rapid decline since 1973, we do have an increasing obsession with individual self-promotion, from reality television to the obsessive twitter of social media. Freedom has become a by-word for self-assertion.

But Jesus was not a beatnik in search of experience, still less looking for his 15 minutes of fame – although the miracles should at least have gotten him through the preliminaries of Britain’s Got Talent. But in today’s Gospel we heard that expression that Jesus’ “face was set towards Jerusalem.” This is Jesus’ freedom.

Not in shrugging off relationships, all those gossipy myths about Mary Mags – Or Challenging the Law and Jewish authorities. It’s not a freedom from. Nor is it having 2.4 billion followers – as he does today – Or wealth to do as he pleases, for experiences or self-gratification. It’s not a freedom to. It’s the freedom in being himself. Jesus is not free from anything. At no point does he cut himself off. He doesn’t say to hell with you. He won’t let you down, he will not give you up. He just really loves to stick around. Sorry, that’s George Michael, not the Gospel.

But nor is he free to do anything. He doesn’t take up Satan with those temptations. Actually, quite specifically, he says not my will but thine. His freedom is simply in being the person he is meant to be; in following his call; In staying truthful to himself no matter what the world places on him. His face is always set towards Jerusalem. So throughout his career he is kind, he teaches and works tirelessly, he lives for others but is undistracted from the person he knows himself to be, he bypasses the Samaritans because Jerusalem is his destiny; he is true to himself. He has freedom in himself. So what does this say about our freedom? I read a story the other day about a policeman – he was American so he was in fact a “law-enforcer” – who was describing his work in confronting drug runners and people-traffickers. When he first began he had a principle that the shotgun always goes in first. You’re dealing with violent unpredictable people so you need to be armed and show them you mean business.

At some point in his career, though, he changed his mindset, and instead of entering with guns blazing, he went in with the mindset of ‘going to a funeral’, with perfect calm. What he discovered was that when he entered people would remain calm and fully co-operate with him.

This follows the same principle as Jesus.

There’s no element of compromise in the personality or job of the officer but he enters the situation of conflict with the mindset that the goal is already achieved – “in my mind”, he says, “the fight’s already won. You begin where you want it to end. That’s most of the battle.” Still I’m sure it would help if there were fewer guns in America. Some rights, it seems, are inalienable. Jesus begins at the end. His face is set towards Jerusalem. He knows what he is about. So if we begin at the end, with where we want to be, we may find the strength to transform our lives as we choose rather than simply reacting to the world as it is forced upon us.

Or to look at it another way: Think about where you are now – whether you’re 29, 50 or 91. You had to explain to your 8-year-old self what their life is going to look like, would it inspire them? Would you be proud to tell them?

Or if you had to meet your 92-year-old self would they tell you now to change your ways, to stop wasting your precious time?

Or let’s take an even greater challenge. If we can have a little faith and imagine our ultimate end is with God, Then are we acting as if that’s the case? Does our belief that God is love, produce in us the work of love? Do we act as though we and our neighbours are made in the image of God? Is our face set to Jerusalem? Or are we just bobbing about, washed this way and that, by the changing patterns of this world and the people around us? There is probably nothing more difficult in this world than being yourself. It takes courage – [and good Godparents.]

But [Bertie,] I just want you to believe that there’s a little bit more glory in this world, than viruses, slippery politicians, and the fickle temerity of the England batting line-up.

So freedom. I recently rewatched an episode of Ally McBeal. You might remember the male lead Billy, who spent most of the show staring into mirrors, the television method for demonstrating a character being introspective. I often find myself staring into mirrors – particular when I have major decisions – but the trick is to be able to look beyond the mirror and see not the person you are; but the person you want to become.

That is freedom and freedom is a Christian virtue. It’s not confined by the people around us, even by marriage or prison! That freedom can be much more limited by our unencumbered ‘freedoms from’; And our entitled ‘freedoms to’. 

Freedom lies in being ourselves. Which means seeing ourselves as we are and imagining who we might be.
Who we want to be.

It means starting from the end, “setting our face towards Jerusalem”, in not being overwhelmed by circumstance, pushed and pulled by the pressures of modern life; but taking the time to choose who we are and who we will be.

So let’s hope the England team is currently visualising themselves as victors, and let us pursue our own victories, with Christ, setting our faces towards Jerusalem. Amen.

Christianus Sum: Feast of St Alban

Picture taken from artuk.org.

An ordinary man who did an extraordinary thing. A simple story of one man standing up for what he believes in, bearing witness to his faith

Christianus sum: I am a Christian

Today we celebrate the feast of St Alban, the first martyr in the history of English Christianity, who died for his faith, by taking the place of another in death. He had given shelter to a stranger, a fugitive priest. Christianity was a religio illicita at the time, in the early third century of the Roman Empire, and wave after wave of persecutions saw the deaths of many. Alban had been inspired by this priest and had become a Christian. When the Romans arrived, he swapped clothes and therefore identity with the priest, allowing him to escape and took the punishment himself.

Christianus sum

He was beheaded, which was a less cruel way of death than many fellow Christians had suffered. Nero used Christians as human torches to light his banquets for example. The first saints were those who died in unimaginable agony, rather than deny their faith. The persecution of Christians continued into the fourth century and only really ended when the Emperor Constantine became a Christian and made our faith  legal.

It would be nice to think it did end there, all those years ago, but we know it did not. Becket, Joan of Arc, Thomas More, William Tyndale. The persecution and murder of Christians continued through the centuries, as our faith spread round the world. Dietrich Bonhoeffer, Oscar Romero, Archbishop Luwum of Uganda, Martin Luther King and continue to this day. There is even an international watchlist which names the top 50 countries responsible. The top 50, think about that, the top three being North Korea, Afghanistan and Somalia. Every day, somewhere in one of these over 50 countries, 13 Christians are being killed and 12 churches attacked. Ordinary men and women, persecution has never had any boundaries with regard to gender or class for that matter defending their faith doing something extraordinary.

 Christianus sum

The word martyr is from the Greek and means to bear witness. That death is the inevitable outcome is not the point, bearing witness is. Martyrdom is the ultimate witness to the truth of Christ.

At one stage in the history of the early church, being a martyr was a prized state. We have evidence of this in the writings of Tacitus, Pliny, Eusebius. In 185 AD a large number of Christians presented themselves to the Pro Consul, according to Pliny, offering themselves as martyrs, but he only obliged  a few of them. Maximin, writing in the fourth century tells of 47 martyrs, 13 of which were volunteers, 18 drew attention to themselves and 16 were already under investigation.

Tertullian, the first proper theologian of the early church claimed that the blood of the martyrs was the seed of the church. This extraordinary thing, this martyria, this faithful speaking out for Christ, knowing death would be the result, fed the growth of the faith he believed, as have others have since. Is that true? Was the commitment of these ordinary people doing this extraordinary thing enough to inspire faith, and is it still? Evidence suggests our faith is still growing around the world, in the face of that still current persecution.

Those whose blood was shed are known as red martyrs.

But there are also white martyrs, a phrase coined by St Jerome, for those who totally surrendered their lives to Christ the desert Fathers of the early church, monastic communities through the ages and  they are still found everywhere, all over the world, and here in Putney.  Fellow Christians who have given, or lost, their lives to the service of Christ

And that brings me to today’s gospel reading, a clear message from Jesus: that those who love their life will lose it and those who hate their life in this world will keep it for eternal life. This is echoed in the other three gospels. in Matthew: those who found their life will lose it and those who lose their life for my sake will find it, or Mark: those who lose their life for my sake, and for the sake of the gospel will save it, Or Luke: those who lose their life for my sake will save it.

Jesus is not asking us to lay down our lives as martyrs, but he is asking us to hate or lose our lives, to  turn our backs on the temporal world, to not be tempted by the allure of the here and now but to give our lives to him, with the promise of eternal life. Not only that, but this will bear fruit, this bearing witness to his truth. Using the metaphor of the grain of wheat to describe his own forthcoming death: he will die, be buried but bear fruit. Ge promises us that out of sacrifice, in his case the ultimate sacrifice,  will come fruit, the future Christian community, the church. Jesus is telling us to lay aside our lives to serve him and the reward is our salvation and eternal glory with God.

This is emphasised by Paul, if indeed Paul did write this letter to Timothy: I endure everything for the sake of the elect, those who believe, so that they also may obtain the salvation that is in Christ Jesus. It is not easy, he writes, we must be soldiers, and athletes. Abiding by the rules and working as hard as farmers do.

If we lay aside our lives to serve Christ we will bear fruit, we will be true disciples, but we must repudiate a self-centred life and live for God to do so.

I am not suggesting that we volunteer for martyrdom, I am not suggesting we retreat to Putney Heath and live as ascetics like the Desert Fathers. But we can lose our lives to save them by serving Him. As we will pray at the end of the service, we can ask God to send us out as a living sacrifice to live and work for his praise and glory.

Ordinary people can do extraordinary things, little things, little steps, but all in the service of Christ. We can do extraordinary things in our lives. We can honour those who died rather than deny their faith.  To do so is an act of hope, an act of faith in God, an act of bearing witness, which will bear fruit.

Christianus sum

When Horror Comes to Supper

Sermon by the Revd Dr Brutus Green
Readings: Isaiah 65:1-9, Psalm 22, Galaitians 3:23-end; Luke 8:26-39

“When horror comes to supper, it comes dressed exactly like a Christian.” It’s a line from the play To Kill a Mockingbird, adapted by Aaron Sorkin.

The horror in Maycomb, Alabama, is a deep violent racism among the ostensibly Christian community. And as much as it’s focussed in the vile impoverished Bob and Mayella Ewell, it’s equally evident in the twelve jurors who return the guilty verdict, and the police who shoot one-handed Tom Robinson 17 times in his alleged attempt to escape. Although it’s set in the Great Depression of the ‘30s, it’s not far enough from contemporary experience, (and, who knows, perhaps we have now a new Great Depression on our hands.) There are demons in To Kill a Mockingbird, but no exorcism, which makes it a tragedy and a miscarriage of justice. Because exorcisms, which are frequent in the Gospels, and a key factor in the success and rise of the Early Church, make the point that the truth will make you free. Jesus says to the disciples: “If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free”.

When Jesus is healing and exorcising spirits, he is as likely to say ‘your sins are forgiven’, as ‘rise, take up your pallet and walk’. The act of restoration in Jesus’ ministry is holistic. Here, Jesus returns the man’s sanity, his peace of mind, he is released from chains and shackles. He is healed, restored, clothed, and he returns home praising God. Whether there’s physical or mental distress, if there’s social ostracization, whether there is sin or wrong-doing, if someone is excluded from worship, The reconciliation of Jesus is always all of these things. In healing, in preaching, in exorcism, his is a ministry of deliverance. Like Moses, he has come to set people free. But they are everywhere in chains. And, very often, as that other great Aaron Sorkin courtroom drama tells us: ‘You can’t handle the truth’. (Jack Nicholson at his finest.) Can we handle the truth? Can we recognise, beneath our Christian dress, the little horrors within us?

The Book of Common Prayer Eucharist has been described as a penitential rite with communion. If it’s not familiar, it would strike anyone as harrowingly soul-searching – about our sins, our generosity, our worthiness; It speaks to the soul that is beside itself with its failure; If it is familiar – it’s probably too familiar. Our 10am service, on the other hand, is more light-touch; The plea for mercy is there but it’s less graphic. No more: ‘the remembrance of [our misdoings] is grievous unto us; the burden of them is intolerable.’

For most of human history social inequality has been everywhere. Undeserved suffering has been everywhere; Human misdoing written on every street; The wages of sin hung on Tyburn tree for everyone to see. Our possessed man, one of legions who through poverty, illness, disability, distress, trauma, family, injustice is driven into the wilds. The old service speaks to that stricken, fallen world. Today, the mentally ill, the very sick and dying are mostly removed from sight, we lock up vast numbers, pain is stupefied by morphine;We are far better at helping those with very little, and if not we can probably send them to Rwanda. Inequality, wickedness, sin are less visible.

And with this sanitising of society – both literal and figurative – We have taken up a lexicon of appropriate behaviour. There is an increasing vocabulary of banned words – You can see the fear in people’s eyes sometimes – “Can I say that?” “Is that insensitive? Politically incorrect?” But it’s a morality that is only skin-deep – saying the right thing – And the fear of getting caught out will as often as not us keep us from approaching and showing some genuine humanity to someone whom we can only see as different. We only know our prejudice when we interrogate it. Am I less patient with this person? Am I more likely to talk about them behind their back? Do I make a show of being overtly friendly to them in front of other people? Do I seek to get away from them as soon as possible? Am I relieved when they leave? We will not be free from prejudice until we confront it in ourselves. Until we have examined our conscience, And stripped our heart so that there ‘is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female - for all of [us] are one in Christ Jesus.’

And there are many other horrors, many demons that may assail us. Our addictions – The patterns of behaviour that entrap us. They may be obvious – alcohol, drugs, television; the sort of thing that actively derails our life, our ability to work, parent etc. But I’m always reminded of C.S. Lewis’ description of the gluttonous woman. Not gluttonous in demanding more and more food, the woman affects a position of delicacy. She wants just a cup of tea and piece of toast – appearing moderate – but it must be just-so and if it’s not then she is poisonous to all around her. The devil is found in her ungenerous, ego-centric “ALL I WANT…” Of course, she doesn’t know this; She calls it delicacy or good taste. But whenever our habits begin to limit us, to exclude charity, to put out others, they quickly turn into horrors.

It’s been said that the mind is a wonderful servant but a terrible master. We could say the same about money; A while back I preached on how it was true of the internet and social-media; A wonderful servant, a terrible master. There are many freedoms in this world, which if exercised too much becomes fetters. And when we are in fetters, horrors come to supper, as often as not dressed like a Christian. Our conscience, and our testing of it, is what keeps those horrors at bay; It is the watchman of our soul.

The first and last lines of Sorkin’s play are a moral imperative. All rise. A reminder that we are all under judgement. And a command to do better. But also a reminder that society also binds us. The Gerasenes find this situation too disturbing. They still can’t accept the healed man. They can’t accept Jesus. They are ‘seized with great fear’. It is left to the one man to proclaim through the city, the freedom that he has found, what Jesus has done; One voice of truth trying to raise a city.

To Kill a Mockingbird is all about the power and freedom of conscience: Conscience is ‘the one thing that doesn’t abide by majority rule’. In coming before God, in attending this service, we are asked to examine our conscience. not to bewail and bemoan; To get tied up in hand-wringing; But to find our freedom. The release of conscience is an exorcism of demons, of horrors dressed up as Christians. And that is a deliverance.

In the last weeks, through Pentecost and Trinity Sunday, the Gospel has reminded us that, as Jesus ascends, we are given the Spirit of Truth: the Spirit sent to guide the Church. Our faith calls us continually to honesty; To an examination of conscience; The awareness of our poor patterns of thinking, our prejudice, our lack of charity; our refusal to go to our neighbour’s need. Let us find the power and freedom of our conscience; Let us find deliverance from the horrors that would come to supper, Let us cast out fear with charity and truth. All rise. Amen.

Trinity: Wisdom

Sermon by the Revd Dr Brutus Green
Readings: Proverbs 8:1-4, 22-31'; Psalm 8; Romans 5:1-5; John 16:12-15

North of Swansea is a beautiful valley full of waterfalls, which my friends and i used to drive up to when we were teenagers in search of adventure. It’s hard to believe but when I was a teenager I wasn’t the hard-headed practical man of action I am now, but was metaphorically, and literally, especially after yesterday’s haircut – Thank you very much for noticing – a lot more blonde, with my golden locks mostly in the clouds. On the most memorable of these trips I was walking out with a cheese sandwich, lovingly made by mother, along the top of a particularly large waterfall. The water flowed gently, but dropped away thirty feet onto a narrow shelf before descending a further thirty feet on to rocks. It was a particularly attractive vista and I’ve always had a somewhat insouciant, comfortable indifference to heights so I benignly wandered along the edge eating my delicious sandwich. Waterfalls being what they are, the rocks were wet and rather slippery from having been worn down for thousands of years. Naturally, being also clumsy, I lost my footing and shot into the air, arms flailing wildly. By some miracle I landed in a crouch not three inches from the edge, beloved cheese sandwich still firmly gripped in my hand. Being seventeen I was actually rather pleased with myself and rather than learning from the experience grew none the wiser. Such fantasies of immortality only belong to youth. It’s perhaps justice that it’s now my fate to run around after Oberon preventing him from the fate I evaded. This airheadedness though was fairly characteristic behaviour for me at the time. At school I was considered most likely to be run over walking home from school in my own little world, and I frequently turned up to hockey games without shorts, shin pads or once a hockey stick. You might well say that I was lacking in wisdom.

Wisdom, as endorsed by our Old Testament lesson, hardly sounds relevant today; It’s a bit old-wives-talesy - if you remember Blackadder, being wise is one of the “two things you should know about the wise woman” (I’ll leave you to guess the other); equally wisdom sounds a little bit “Game of Thrones” where the wise king is the one who is slightly less homicidal than the other ones and talks in impressive pseudo-Shakespearean English. As Blackadder corrects the old crone though: ‘yes it is, not “that it be” ’.

In any case, as a concept, wisdom is a little dated.  But understood as practical reason, wisdom is as important a value as ever. How often does the lament go up in politics, in religion, especially in laws and regulations that they lack common sense? Political correctness, legalism, bureaucracy gone mad. Well I want to suggest two ways in which our practical wisdom can fail: where we are either too fearful to step into the river to behold the panorama, or too reckless and find ourselves close to destruction. These relate to how we understand the past and our traditions; are we frozen by them – or do we think we can leave them behind altogether?

The first way involves being tied down by the immovable weight of the past. There is nothing so exasperating when you’re trying to do something new and exciting as someone trumpeting “well this is the way we’ve always done it” –   as though that’s a justification in itself. Fear of change is hard wired into human nature and nowhere is it more felt than in churches. When you first apply for a faculty you receive an automatic response: “HOW DARE YOU.” Then you have to click 400 times on the fast moving “Oh if you really must” button. 3 years later and you can change the colour of the paint on the railings. One can see these threats of the past, both as a deadweight or as an irrelevance, in his well-known expression: ‘Tradition is the living faith of the dead; traditionalism is the dead faith of the living’.

The second way, equally disastrous, is to suppose we’re riding the crest of a wave, seeing the world clearly for the first time. This attractive position of arrogance and ignorance, masquerading as freedom and innovation, either evaporates quickly through lack of roots and depth, or does untold, irreparable damage. A former archbishop of York, who described himself as a ‘Conservative liberal’ quoted G.K. Chesterton on this issue: ‘If democracy means that I give a man a vote despite the fact that he is my chauffeur, tradition means that I give a man a vote despite the that fact that he is my great-great-grandfather’. Presumably in Chesterton’s day only men could be chauffeurs.

Christianity has always lived in this tension. The Trinity, you may have noticed is very male, awaiting its Ghostbusters-style remake. And yet in today’s Gospel the Spirit will ‘declare to you the things that are to come’, the guide for the present; a tacit acknowledgment that the Church must rediscover the gospel in every generation, as T. S. Eliot put it, the Church must be ‘forever building, for it is forever decaying within and attacked from without.’

Christ himself holds this tension within him: ‘This is he who was from the beginning, who appeared new and was found to be old, and is ever born young in the hearts of the saints’. That’s from the second-century Epistle to Diognetus; Christ is new and old, both a conservative and a reformer. And traditionally Christ is associated with the figure of Wisdom in the Old Testament. We can hear echoes of John 1, ‘In the beginning was the Word, and the Word was with God’ in the Old Testament lesson, ‘where wisdom calls from the beginning of creation before the springs and mountains and fields, with God like a master worker, delighting in the human race’. Wisdom, like Christ, stands between tradition and reform, conservatism and radicalism. Wisdom is the ability to discern against the weight of tradition and the levity of reform, the path for church and society.

Now you might be thinking, this is all very well, but I come to church once a year on Trinity Sunday to hear and learn about the Trinity and so far you’ve barely mentioned it. Give me more of that three in one, one and three stuff. I hear you clamour.

What I’ve been trying to articulate, though, is intended as a sort of picture of the Trinity. The Church throughout the ages has tried to talk about God as eternal and yet involved, still and still moving. If we think of the Triune God as that which is eternal and unchanging, but also that which is new and entirely unexpected, and revealed in the present moment, we have a picture of it. We should never get comfortable thinking we’ve got the measure of God. But our traditions of speaking about God, the Christian faith, represents thousands of years of accumulated wisdom, which in different ways try to sound it. Each generation discovers this afresh drawing on what has gone before but equally needing to discover who Christ is today in a world that has changed out of the imagination of the first Christians.

But at the heart of this doctrine is the principle that God is involved in creation from the beginning as wisdom. Which is to say that life is meaningful. Often in the midst of life, with its suffering, its tragedies and its losses, the meaning can seem obscured or ridiculous. Wisdom must be sought and is only discovered between the riches of the past and our present experiences. If we let either dominate we risk not having faced up to reality, or a shallow, modish engagement in the Now; like only listening to classical music through P. Diddy remixes. To achieve wisdom, to try and come to terms with the Triune God, means stepping into the river to behold the view, without allowing ourselves to be swept onto the rocks below. Being part of the tradition while looking beyond it.

Next year our church will turn 150 years old and our parish will celebrate its centenary, when it shuffled off the yoke of its mother church St Mary. Deo gratia. There has been change; but as long as we hold on to this balance, moving forward with the riches of our tradition, we will continue to worship and share in the life and wisdom of the triune God, Father, Son and Holy Spirit.  Amen.

A Pentecostal Jubilee

Sermon by the Revd Dr Brutus Green
Readings: Genesis 11:1-9; Psalm 104:26-36, 37b; Acts 2:1-21; John 14:8-17

Preachers across the country have a tricky problem today. How could anyone possibly speak about both Pentecost and the Platinum Jubilee. On the one hand we’re celebrating the life and service of a unique figure; A life of discipline and duty; a life that has enjoyed every pleasure that wealth affords – and some that money can’t buy; And the virtues for which she is rightly acclaimed: stoicism, service, dedication, endurance – all those long dinners and speeches – and public spiritedness. Not to mention power, tradition, wealth, entitlement, stability.

But at Pentecost we think of a new church, a religion of slaves, foreigners and women; We think of change and youth; of ripping up the rulebook and doing something different; We think of challenge and reversal, the agony and the ecstasy; Not of human authority, but divine. It’s, perhaps, the difference ties and hats at evensong at Westminster Abbey, and a crowd of people in a school singing songs because they love Jesus.

But, actually, there are a great many connections between this moment and Pentecost, Between the Queen and the Spirit. In Jeremy Morris recent history of the Church of England, he looks at the beginning of the Church of England, as Henry VIII set himself as the Supreme Head of the Church of England and notes ‘from this point on, the interests of the monarchy and the Church of England were inextricably entwined’ (28). The English Reformation and the monarchy cannot be separated. Not without heads being separated from bodies.

The English Reformation swung violently back and forth for its first two centuries. Immediately it did away with a great many festivals – many of which have since come back. But one it did not get rid of was Pentecost. In fact, Pentecost was so important to the mindset of the Reformation that the first English Prayer Book, that changed the liturgy of the Latin Mass, for the first time to the language of the people was launched on this day of Pentecost, 473 years ago. And it breaks my heart to bring this up, having a Latin name, but Latin liturgies were outlawed on this day of Pentecost. Latin, you see, being universal can be seen as a denial of the Spirit; And as I say to my wife, you can decline Brutus but you can’t conjugate him.

But in the preface for Pentecost the English Reformers rather gave the game away, celebrating the Holy Spirit that: ‘[gave] them both the gift of divers languages, and also boldness with fervent zeal constantly to preach the gospel unto all nations; whereby we have been brought out of darkness and error into the clear light and true knowledge of thee, and of thy Son Jesus Christ.’

The ‘divers languages’ including English by which the people of this land were brought out of the ‘darkness and error’ presumably of the Roman Church into the clear light and knowledge of Jesus Christ, by reading and understanding. And who knows on that day of Pentecost, when the apostles were accused of being drunk at 9 o’clock in the morning for their strange talking, their glossolalia – we can be confident that at least one was speaking in Welsh. Unfortunate for him – as Blackadder said – ‘Never ask for directions in Wales. You’ll be washing spit out of your hair for a fortnight’.

 So just as the monarchy, and especially the family of our monarch’s namesake, is inextricably entwined with the English Church, so is the English Church bound up with a theology of Pentecost. But it goes further than this. At the 10am the choir will sing the Veni Creator Spiritus – Apologies for the Latin title; Blame the Holy Spirit but Anglicanism has never been consistent – But this is sung at every coronation as the monarch is anointed, Anointing being a sign of the gift of the Spirit, just as the Kings of Israel, and Jesus, were anointed – the translation of anointed being Messiah.

And so the Archbishop of Canterbury prayed:

O Lord and heavenly Father, the exalter of the humble and the strength of thy chosen, who by anointing with Oil didst of old make and consecrate kings, priests, and prophets, to teach and govern thy people Israel: Bless and sanctify thy chosen servant ELIZABETH, who by our office and ministry is now to be anointed with this Oil, Strengthen her, O Lord, with the Holy Ghost the Comforter; Confirm and stablish her with thy free and princely Spirit, the Spirit of wisdom and government, the Spirit of counsel and ghostly strength, the Spirit of knowledge and true godliness, and fill her, O Lord, with the Spirit of thy holy fear, now and for ever; through Jesus Christ our Lord.  Amen.

At that point the choir sing Zadok the priest, as we will hear in the introit, of which the first line reads: Zadok the priest and Nathan the prophet anointed Solomon king. During which the Queen was anointed on her hands, her breast and her head.

So as you can see there’s quite a lot of Pentecost involved in a coronation, which lasted just under three hours at Westminster Abbey (without the songs of Graham Kendrick). And we may never have a definitive answer but after 70 years I think we can say that the anointing probably ‘took’. Whether it’s the quality of her staff or the Holy Ghost, she remains as Eddie Izzard said one very saved queen, and perhaps the most visible Christian on the planet.

For many people, especially in these latter days after the Toronto Blessing of 1994, the Holy Spirit is inseparable from religious ecstasy, supernatural gifts and revivals and conversions – St Paul reminds us that no supernatural gift is worth anything without love, and that the fruits of the Spirit are in fact pretty mundane: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. Mundane but enduring, as love endures all things.

These then are the marks of a Christian life, if we can but manage a few with God’s help. And if we can serve our community, especially for 70 years, with these gifts I think we can say both that we have lived a blessed life and a life that has blessed others. The gift of the Spirit, as the Gospel makes clear, is to go out into the world and proclaim the Gospel. And as St Francis suggested ‘we may use words if we have to’.

So as we reflect back on this long life, these 70 years of service, on this day of the commissioning of the Church, we might also ask ourselves, how are we preaching the Gospel; how are we taking God with us into the world? How are bearing the fruit of love joy and peace, Patience, kindness and generosity; Faithfulness, gentleness and self-control? We too have been anointed – at baptism; We too are bearers of the Holy Spirit; Wee too are a chosen people, a royal priesthood, a holy nation; We too have a Gospel to proclaim. Amen.

Easter: What does it mean to reject evil?

Do you renounce the deceit and corruption of evil?

It’s not a question you get asked every day.

There’s a baptism later this morning and I always look forward to how the parents and godparents respond.

Evil sounds dramatic.

To be evil you probably have to be physically deformed in some way.

If you identify as female, you’re probably scantily clad.

Or you’re a Nazi.

Because they’re our modern go-to villain.

(especially if you’re Russian).

As Goebbels himself said: “We will go down in history as the greatest statesmen of all times or as their greatest criminals”

Got that one right.

Our usual misdemeanors of drinking too much at parties;

breaking rules which we have legislated for;

or any minor acts of selfishness, prompted by tiredness, frustration or lack of time;

are hardly evil.

But aside from the truly incomprehensible acts like in Texas last week, the worst of humanity’s evils are generally administrative, rather than hate-filled.

When Hannah Arendt observed the trial of Senior Nazi Adolf Eichmann, she observed that:

‘The trouble with Eichmann was precisely that so many were like him, and that the many were neither perverted nor sadistic, that they were, and still are, terribly and terrifyingly normal.

From the viewpoint of our legal institutions and of our moral standards of judgment, this normality was much more terrifying than all the atrocities put together, for it implied – as had been said at Nuremberg over and over again…

that this new type of criminal … commits his crimes under circumstances that make it well-nigh impossible for him to know or to feel that he is doing wrong.’

It was through witnessing this trial that Arendt coined the term ‘the banality of evil’;

No pink lipstick or extended fangs – just bureaucracy.

Eichmann after all just made sure that the trains went on time –

we could probably do with his efficiency in this country –

But it’s who was travelling on these trains and where they were going that makes him guilty of one of the greatest evils of history.

The wider point is that our institutions define moral norms.

In the case of certain regimes, especially historically, we can immediately see how evil is normalised such as to make entire nations complicit.

But even on a much lighter scale institutions speak directly of our morality – how we treat immigrants and refugees, the honesty of public discourse;

changes being made to the Ministerial Code of Conduct.

And it’s not just about politics, but the standards of the companies or institutions we work for, what they and we are investing in, what countries are they working in; how do they look after their lowest paid employees.

Probably the most important ethical decisions we make are assumed in the current practices of the institutions we work in, from ‘does the cafeteria serve free range eggs?’ to the scrutiny you give to new clients.

But it also comes down to our ability to treat humans as humans.

The reason the Nazis are rightly regarded as the greatest criminals of history is not that they killed the most people –

In fact they didn’t –

But because they identified a number of different groups –

Most terribly on racial and ethnic grounds, but also regarding other identifying factors – which today are called protected characteristics –

Like sexuality, religion and disability –

And categorised them as sub-human.

So a whole raft of humanity became seen as disposable.

It’s no more murder to kill one as to turn off a computer, or use ant-spray.

Now again, this is not something we are likely to do on a day to day basis.

But the process of disconnecting is something we do all the time.

Whenever someone asks you for money, the wall comes up.

If a stranger speaks to you on the tube;

If you’re chatting with someone and hear that they support Chelsea (or Real Madrid);

There are many situations in which we immediately distance ourselves, and shut down our empathy.

Often it’s the enormity of the proposed task – how can I actually help this person –

And if I help this person what about all the other people that need help –

Or it’s an issue that is just too big:

I can stretch to ‘no-mow May’ perhaps even ‘let-it-bloom June’ but limiting the progress of Climate Change is too much.

Sometimes it’s because the way in which this person is different from us is frightening.

Sometimes it’s because we feel that what is being asked of us will lead to a personal loss in time, money or energy that we can’t or don’t want to make.

This empathy-freeze is, if we admit it, pretty regular.

We cheer on the good Samaritan, from the other side of the road, pay our taxes and wish everyone well.

So in today’s readings we can see something of the Christian injunction to love, with which we struggle.

Paul and his companions are stripped, beaten and thrown in prison.

This strange miracle occurs which effectively sets them free.

Only they don’t leave, because they realise this will result in the death of the jailer.

It’s not the miracle that brings about the conversion of the jailer.

It’s the act of compassion, for someone they owed nothing to when they themselves were harmed and in danger.

I imagine it’s hard to maintain empathy with your jailer.

There is nothing more Christian than forgiving and helping those who persecute you.

Our second reading presents the Gospel as an invitation and a free offering.

‘The Spirit and the Bride say “Come”.’

‘Let anyone who wishes/ take the water of life as a gift.’

The open invitation to all, with the repetition of the word “Come”, and the offering to all of the gift of life is the kind of inclusion and joy in connecting with all that we know the church must embody.

This is spelled out in today’s Gospel.

Here Jesus is expanding upon the command to love our neighbour.

At its heart, Jesus argues, this is a call to unity –

That we should be one –

With nothing withheld from one another.

Loving with the same sacrificial love that God has shown us.

Love begins in resisting those barriers we quickly raise in our dealings with other people.

It’s the attempt to keep open our empathy at all times.

To remain alive to the needs, fears, hopes and desires of the person in front of us.

This is what it means to be at unity with one another, to love one another.

So to return to the question –

What does it mean to resist the deceit and corruption of evil?

First of all, it requires in us honesty.

To look at ourselves, the institutions and society to which we belong and ask – are we complicit in all those structural issues that increase the suffering of those who have little in this world, and which currently are putting out world and its people in distress?

Then secondly, are we shut off from the world?
Have we turned off our empathy?
Disengaged from the difficulties of people who surround us?

Of course we have – we even shut off from the needs of our children when their voices become too insistent, too relentless;

But can we try to remain engaged and answer some of the needs of people around us?

People always say that if you resort to talking about the Nazis, you’ve lost the argument.

Evil goes beyond the Nazis, beyond gun laws, beyond the relentless irritation of Peppa Pig.

It’s not obvious in hunchbacks and low-cut dresses.

Mostly it does its work behind the scenes, or in the erosion of our ability to care.

But the love of God told in the story of the Gospel is there to inspire us to love one another – even our enemies and in-laws – and find that unity with one another, that is shared eternally between the Father and the Son.

Do you renounce the deceit and corruption of evil?

Amen.

Ascension: Conceptualizing The Resurrection of Jesus Christ

There’s a section of the Jesus narrative that makes many people sceptical.

I mean, you might say quite a lot of it is hard for the very literally minded and the materialist.

But the section even Christians sometimes struggle with begins with the Ascension.

The physical language immediately raises our suspicion.

God is no more literally upward than any other direction.

This Clarke Kent ending sounds like an illustration, more than reportage.

Then there is Jesus return – when we’re told:

He ‘will come in the same way as you saw him go into heaven.’

Again this suggests something hard to imagine – mythic –

And while we long for a peaceful and just society, this kind of intervention is out of all experience.

It also raises the very difficult question:

Where is the risen and ascended body of Christ?

Is it somewhere in any meaningful sense?

Luke is trying to give expression to the change that occurs between the Easter resurrection appearances and the gift of the Spirit in the birth of the Church.

He takes the resurrection seriously:

‘he presented himself alive... by many convincing proofs’ –

and we shouldn’t overlook that it’s the concreteness of this resurrection experience that defines Christianity as something fundamentally new and unexpected.

But the ascension draws to a close Jesus’ humanly embodied presence in the world.

So where is Jesus’ body?

I think what Luke is saying is that now Jesus’ body is with God.

Where is that – I hear you ask!

Well that raises a very difficult question.

At once we think of God as outside –

That corresponds to the image of height –

God is so very far above us.

Not in actual distance – God is not among the stars.

Contrary to popular belief very few religions have ever understood God in this way.

But as that which is not our created order – the things of this world.

Metaphysics – that which is beyond the physical.

But also as Augustine writes God is more interior to us than we are to ourselves.

God is at the heart of everything.

It is he in whom ‘we live and breathe and have our being’.

It’s hard for us to get our minds around this because we’re so used to a materialistic view of the universe where the world of atoms, electrons, quarks and the rest push out God with their sheer weight of matter.

God is no more something infinitely small as something infinitely far away.

Both the upward and the inward and metaphors for how we can know God’s presence with us in a non-physical way.

Now I’m no scientist and dislike theologians trying to do science as much as I dislike scientists who think they can do theology;

but if science can talk these days about superstring theory and 11 dimensions then the idea of a multi-layered universe doesn’t seem so implausible.

Jesus’ body, then, like God, is somehow still with us.

What then are we to make of the return of this Ascended Lord?

As we say – Christ is risen. Christ will come again.

Well, in a sense, this is something that we already have experience of.

Jesus, as the Word made flesh, is a paradigmatic sacrament – a visible sign of an invisible presence.

Jesus is Immanuel – God with us.

In every Eucharist as God is made present in bread and wine, we have his return.

And that is a return we physically take into ourselves as we ask to be more loving, more Christ-like, closer to God, more a part of Jesus’ body.

And lest we get too intimidated by the requirement to be Jesus body, let’s remember it’s a broken body, just as the bread is broken at every service.

Jesus’ body reflects the brokenness of this world and the brittle nature of human hearts.

There is a sense then in which we can understand the Ascension and Return of Jesus as a metaphor for worship.

Our praise, our sacrifice, our prayers rise to God.

The movement of God, as he ‘came down to earth from heaven’ and returned, ascending to the right hand of the Father, is one which in worship we are carried along with.

In worship we celebrate Christ come among us in bread and wine, in the continual making of the Church, which is the body of Christ, lifting it up consecrating it before God.

And the Eucharist itself looks forward to when we will be fully present to God, though as our first reading in Acts tells us ‘it is not for [us] to know the times or periods that the Father has set’.

Something we are usually grateful for.

But actually just as our worship looks back to Creation, Incarnation, the life, death and resurrection of Christ – so it also looks forward to our redemption and the gathering up of creation;

the peaceful future of the kingdom of God.

If any of Christianity is true then our faith finally is that our home is with God;

that there is peace and reconciliation;

that an eternity awaits when the presence of God is more directly and abidingly known.

When war and disease and famine and death will cease.

Ultimately the Ascension and Return are indicators of this future, when we and all creation will be swept up into God.

For now our task is to inhabit Jesus’ body.

To ourselves be a sign of the redemption that is coming,

And to take that transforming love into our community.

Amen.