Peregrines at Winchester Cathedral

Male Peregrine, Winchester Cathedral, 16th April 2018

I’ve been keeping a secret, and finally I can share it.

Back on 21st March, I had finished a meeting at Winchester Cathedral, and got in the car, when I heard an incredibly distinctive noise that had me behaving like a terrier on ‘point’. It was not a sound I’d expected to hear at the Cathedral, but it had me out car and over to the iron railings with the binoculars that live under the car seat, faster than you can “Church of England”!

There, sat on the roof of the north aisle, flying to the west and end and back, were two individuals of a species I’d only ever seen briefly and at great distance on Cornish cliffs, or in organised, camera assisted watches at Salisbury and Chichester Cathedrals. Peregrines. I only had my phone, pictures on which showed but specs on the roof, but the video of the distinctive calls were good enough to send to Keith Betton of Hampshire Ornothological Society (HOS), to check that I wasn’t going mad. Returning to my car, a passing bishop seemed rather bemused to see me peering at the architecture with binoculars, but thankfully didn’t query the behaviour of one of his junior clergy!

Male Peregrine, Winchester Cathedral, 15th May 2018

Keith assured me I wasn’t bonkers, that a nesting tray had been freshly inserted into the (cathedral sized) gutter that had flooded in these birds 2017 attempt at nesting, and that fingers were crossed (and perhaps prayers being said). These were birds that HOS had been aware of for years, and which had been ousted from their previous site by the demolition of the old Hampshire Police HQ in winter 2016-17. The news that they were nesting on purpose built, hopefully flood proof, accommodation at the Cathedral this year, was however to be kept quiet at this stage, at the request of the Cathedral staff. So I stayed ‘stum’.

My camera has accompanied my two excursions to the cathedral since, nestled among my robes when arriving to volunteer as a Cathedral Chaplain. I’ve taken what photos I could: the male showing well on the first trip, male and female visible most recently. Quiet conversations with the birds guardians (the virgers) were had. I also reported in to Keith when I saw them.

Female Peregrine, Winchester Cathedral, 15th May 2018

Last week Keith did me the courtesy of letting me know there were three chicks that needed ringing, and this was achieved on Monday 21st May. At that point the Cathedral staff also agreed the news could be made public, so you may have seen it on their Facebook feed, or on the local TV morning news on Tuesday 22nd May. I hope this success story might encourage Winchester Cathedral to work further towards become an Eco-cathedral as the diocese works on become and Eco-diocese.

To be able to photograph Peregrines on ‘my’ cathedral, in the city my father grew up in, and in which my grandmother lived all her life, was thrilling. Then I was offered the chance to be among a small group who could watch the chicks on a different nest in south Hampshire being ringed 22nd May, and the diary was flexed to make it possible. So this week I watched four chicks of these Schedule 1 species, having their ID fitted under license, so that they can be identified, and their future distribution and success tracked.

The population growth since the first Hampshire pair in the 1970s, is one of the success stories of conservation post WWII (when they were shot so as not to stop the passage of vital carrier pigeon messages to the resistance in continental Europe) and post-DDT. I’ve now witnessed two of the nineteen successful Peregrine sites in Hampshire this year!

Three of the four Peregrine chicks I witnessed being ringed in south Hampshire, 22nd May 2018.

 

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Whose voice are we listening to? John 10:11-18

My sermon this week, reflects the nature of our calling as Christians to listen to Jesus, and those who live, love and speak truth in his name, even, perhaps especially, when it’s counter to what is peddled by political leaders and news-mongers. 

This afternoon at the St. George’s Day Parade service, I’m going to (and did) briefly touch on the fact that St. George – the real one, no dragons here – had a Greek father, and a mother who was a Christian from the large Roman province of Syria Palestine. He lived out his soldiering career as a Christian, possibly protecting and releasing those who were falsely imprisoned, neither of which would have made him popular. He was martyred for his unwillingness to denounce his Christian faith. The thought-provoking irony of having a Christian Syrian Palestinian soldier as our Patron Saint should not be lost on us in the next few days.

There is a priest in the Greek Orthodox Church in Aleppo, called Ghassan Ward.

“[His] bishop was kidnapped in April 2013, [his] church was destroyed, and [his] house was bombed. [His] two sons left the country, [his] wife died of cancer and [he] lost two… close family members because of the bombings.” But despite all this, Ghassan chose to stay in Syria, and care for his hurting community. “Many of my parish were rich before, now they are poor. They have no work, no income and all the savings are spent during the years of war,” he says. “The role of the church is not only having the services – we welcome the people and we try to help solve their problems. God gave us the love. It’s not easy to do this… The needs of the people are very big; we’re trying to meet their needs… We also help non-Christians. They are our neighbours, we live with them, and we cannot neglect a person who is hungry. When we give them a loaf of bread, the love of Christ is written on it.”

This story was told this week by the Open Doors charity, that serves and supports persecuted Christians. I have had it verified directly via one of the clergy and peers travelling in Syria this week, as typical of the work churches in the region are undertaking.

So what have these two people, St. George and a contemporary Syrian clergyman, got to do with this morning’s very famous, and deceptively simple parable?

Jesus is making some important points about who he is, but also about us. They are based round a claim that he fulfills the Old Testament prophesy of Ezekiel 34, where the Lord says he will rescue sheep “from all the places where they were scattered on a day of clouds and darkness” (Ezek 34:12) and that he will “place over them one shepherd, my servant David, and he will tend them; he will tend them and be their shepherd.”

Why it is that Jesus is in the position to be both the Lord God and King David, and thus the Good Shepherd of all God’s sheep, is one of those things that this parable seeks to explain, and leads up to at the end of John 10. There Jesus declares “I and the Father are one” (John 10:30). Everything Jesus says and does, is based on, and returns to, his relationship with his Father; that is the means by which he has the willingness, love and authority to both lay down his life, and take it up again.

Jesus is also reminding his listeners, Jews like himself, children of God’s covenant with Moses, that God has always been interested in bringing more than just them into a relationship with him. This is being fulfilled in him, because it is through his death and resurrection that God reaches beyond the old covenant to the rest of the sheep in the world, a world that 3-4 centuries later would boast a Christian martyred soldier of Greek and Syrian heritage, and today includes a beleaguered Syrian priest with nothing left but his faith, funding from Open Doors, a team of like-minded survivors, and his desire to love all those in his community. Jesus came to create one single universal flock of people who know and love God, and have the freedom to do so.

The bond between the sheep and the shepherd, as well as the Father and the Son, is one of trust and love. When he styles himself as the “Good” Shepherd, there’s a lot more depth to the meaning than the bland little English word “good” suggests. It is more emphasising that the trust and love that Jesus offers people is attractive – it is what motivates people like Ghassan to be risking their lives in places like Aleppo. We, and more importantly those who’ve not encountered Jesus before, should see something beautiful, inspiring and ultimately counter-cultural in who he is revealed to be, and through what he calls us to do. When Jesus says, ‘My own know me… [and] listen to my voice’ (John 10:14 and 16), he is demanding our willingness to trust and love him, as he did his Father, and at the very least, to be willing to be obedient to the example that he sets us, through the inspiration of his voice, in this parable as among many others he told.

This was completely revolutionary and counter cultural to Jesus’ world, filled as it was with hatred and suspicion, violence and counter-violence… a world that perhaps sounds all too similar to our own?! In the context of his conversation with and in front of the Pharisees, Jesus is saying, stop listening only to your traditions, your senior religious figures, whether what they are saying sounds good or not. Instead, Jesus is saying, start listening direct to God, to a vision of a world that is different, where people share what they have with their neighbour without worrying about where they fit in any particular religious or political picture or ideal.

Do we want to be ‘good’? Do we want to be beautiful? Do we want to be shepherds, shepherds who welcome all-comers to the fold? Do we want to listen to the voice of Jesus, the voice of truth, the voice of love?

There are two levels, two areas of the world stage, on which we are invited today to respond to those questions; there’s the macro level, and rather closer to home, the micro.

On the macro-level, where is the beautiful love of Jesus for all God’s people, most visible? One place it would seem, is Aleppo where Ghassan Ward works bravely and painstakingly with other churches of many denominations to feed Jesus’ sheep. That, I hope you agree, is beautiful. The same could be said for the work of the Open Doors organization which supports him, supports vulnerable Christians in Egypt, India, Iran, and nearly 50 other countries where it is dangerous to be a Christian. If that work and those places are where the love of God for his people, and the love of his people for Jesus is most visible, perhaps theirs are the voices we need to take most care to listen to.

Still on a macro-level, perhaps we need to start questioning more carefully what we’re told by our political and dare I say it, our religious leaders, and certainly by today’s mainstream press. Where are we reading the counter-cultural voices, the stories of love, the hidden truths – even if they’re unpalatable or unpopular and don’t fit the current zeitgeist? Jesus says false shepherds flee the sheep in their care, and so we see those with authority playing fast and loose with the security and welfare of our neighbours, because their paperwork isn’t complete or they can’t contribute financially to society because of their disabilities. Sometimes even not knowing who to believe about the reality of whether a chemical attack happened or not, is better than believing the stories of either side without question. What would Jesus have us listen to and believe?

Which brings things rather closer to home, closer to the micro-level of our own parish and benefice, perhaps pertinently on this the day of our Annual Parochial Church Meeting, with St. Barnabas’s to follow on Wednesday. I’m sure you will want to listen later to Rev’d Lerys, as our Priest-in-Charge, but collectively we need to listen to how Jesus wants us to care for his flock, to look at the neighbouring ‘folds’ or parishes, to see where they need help to do the same, or where they might be able to help us.

And what about the other sheep, those that walk past the church in the sunshine, ride down the lane into the forest, stand at the school gate, sit at home and knit, sew or garden, and use the village shop and pubs? They need to know that Jesus is attractive, beautiful and good too, and that can only be done through what we say, and do.

Jesus had a two-fold vocation: to save the sheep currently in his care, and to enlarge the flock considerably by bringing in a whole lot of very different sheep (John10:16). That vocation is ours, because we already know Jesus. Our responsibility now, is to listen to his voice, so that we know where and how to seek the other sheep that he wants brought into his fold.

 

 

 

 

Announcement: Associate Priest

This morning 11th Feb 2018, it was announced that the Bishop of Winchester has appointed me on a permanent basis as Associate Priest in the Benefice of Eversley and Darby Green. My Licensing Service will take place at St. Mary’s Church, Eversley on Monday 9th April, rather appropriately the Feast of the Annunciation.

My husband Graham and I will remain living in our home in Yateley, my ‘sending’ parish, and the place with which Eversley and Darby Green has strong historic, social and economic ties. On paper it doesn’t look like we’ll be living in the communities I will be serving; but because of the way they relate to each other, and how the congregations are spread among them, I will be. I will also remain a Non-Stipendiary Minister – the accepted terminology in this diocese is Self-Supporting Minister (SSM) but I’m not self-supporting as I don’t anything from anywhere; and my ministry is enabled through the love and generosity of my spouse!

My ‘popcorn’ sermon at St. Mary’s Eversley

I will be honest, for a long while I didn’t think this was what God wanted. But, it’s not the first time I’ve been wrong, or been very slow on the uptake – my call to ordination being a fine example. Whilst some significant moments in my ministry have included instantaneous recognition of God’s hand on my life, sometimes I have been too busy trying the doors that fit my dreams and/or the recommendations of those around me, or burying my head in the sand, to notice or accept the calling God is trying very hard to make obvious. In this case, as Graham and I sought to discern where God wanted me next, he opened an unexpected new job for Graham in his vocation as a teacher at the same time as the door that logically fitted it for me, closed in my face. Then when we looked at another exciting door for me, and found it very willing to open, with heavy hearts we realised it wasn’t compatible with where Graham’s new job was being affirmed and confirmed, so we had to firmly close the door I liked so much.

Epiphany at St. Barnabas Darby Green

Cryptic, well it has to be really. If you’re interested and meet me face to face, I can explain a bit more. But it seems appropriate that such painful decisions are acknowledged in the process of discerning a new ministry, role and context. The struggles are important in themselves, but sometimes we can get lost in our struggles, and ignore the calling, the welcome, and the work, that is staring us in the face. Such is the case in this instance.

The warmth of the welcome last year when I was deployed to St. Mary’s Eversley, and the encouragements I have received over the intervening months both there and more recently at St. Barnabas Darby Green, have been a significant in me coming to realise where it was that God has called me to serve these churches. Developing a great working relationship with the new incumbent has helped too!

So, here’s to Lent, the time of preparation and penitence that suitably for me starts this week on Ash Wednesday and will lead through to Holy Week, after which I will take a week’s retreat in the run up to my Licensing for this new work. I’m looking forward to it, and to seeing where God is leading both these communities in the months and years to come.

 

Jesus, battling on our behalf – Revelation 12v1-6 and Mark 1v21-28

So I started our service at St. Mary’s Eversley this week by holding a line-out with the kids, to introduce the idea of conflict and that we’re in a spiritual battle. Here’s the sermon that went with that idea… there may be a slight theme to my reflections at present 😉

 

Sadly I don’t think it is simply the reference to a red dragon in this morning’s passage from Revelation that reminded me of the Welsh flag… and yes I realise that the red dragon of the Welsh flag doesn’t have seven heads! I fear it is more a rather fanatical devotion to watching the 6 Nations rugby tournament that starts next week, and the knowledge that Wales come to ‘Fortress Twickenham’ in a fortnight’s time.

In our passage from Revelation this morning, we have in prophetic vision, the titanic battle between Jesus (the baby) and the forces that seek to overpower God’s plan for the world (the seven-headed red dragon), with the faithful of a new Israel as a shocked and traumatised participant (the woman in need of God’s protection because of what she’s been involved in).

The babe is born into the world with the intention on God’s part of bringing the nations into line, to rule them with a rod of iron (a reference to Psalm 2:7-9)… like a good referee and his whistle in a rugby match; think Nigel Owens if you have half a clue what I’m talking about 😉 It’s a long match – it’s been going for a couple of millennia and it’s not over yet, for Revelation is a vision of Jesus’ second coming into the world, when he will finally complete the work of God’s new kingdom when heaven and earth are drawn together as one.

In echoes of Herod’s attempt to kill the infant King of the Jews in Matthew 2 which are thwarted by God’s intervention into the journey’s of both the Magi and the Holy Family, here the danger posed by the forces opposing God personified in the dragon are circumvented by the salvation story being compressed into a single moment, birth, death and resurrection, happening in the same instant as the babe’s ascension to God’s throne.

The woman is not a re-incarnation of Mary; the visions of Revelation are way more multi-layered than that simple analogy. More; she is both Eve, the original mother of all human life who’s “seed would one day crush the serpents head, according to Genesis 3:15, and she is daughter Israel, the bride of YHWH, the personification of both the faithful Israel who struggled to remain a holy nation, and ultimately the redefined Israel, Jew and Gentile alike brought together in the church, the bride of Christ, the fellowship of those who have responded with hope to Jesus authority in his first encounter with God’s creation. It is she, us indeed, that have been left to go through the painful birth-pangs and battle of bringing about the completion of God’s Kingdom.

Jesus, in his lifetime, right from the first days of his ministry, understood the nature of the conflict that all those who battle on his behalf have to deal with. He witnessed it himself, and he acted with authority on our behalf, and he still does, breaking down the forces that wreak havoc in individuals, communities, and continents through mental illness, addiction, abuse of various kinds, and racial and religious hatred. Sometimes it is those locked into those frightening situations who are most aware of when it is Jesus who is taking the strain, pushing back the powers of darkness, and helping them break free; those of us on the outside are perhaps blind to the significance of what is said and done.

Which was oh so true in Capernaum’s synagogue in our Gospel this morning. Yes, the language is medically outdated, but the imbalance of power between any illness and our human weakness, between one spiritual realm and another, is not. Those who witnessed this young man take an unusual tone of authority all of his own, without direct reference to scripture or the wisdom of his elders as the scribes did, did not understand from where that authority came. That is why they did not recognise the incongruity that lay in this Jesus from Nazareth being hailed as the Holy One of God by the very powers that Jesus, fresh from wilderness, already knew were ranged against him.

It is good that in this typically brief account from Mark’s Gospel, we see the importance of those with what we would now describe as mental health issues being welcomed into the worship, prayer, and teaching of a community of faith, because it is there, or should I say here, where the possibility of encounter with Jesus is hopefully heightened, through which they might find healing and freedom.

The church should be a safe place for those who need Jesus’ help. Whether gathered in one place like this morning, or flung out like stars around our communities, battered by the tail of the dragon that is heartbreak, illness and despair, we too need to know we have God’s power and protection by the very fact of being the church. As the people of God we have one another to turn to for encouragement, strength and wisdom. More importantly we have the person of Jesus quietly sat there with us in every situation, listening to the powers of darkness speak.  With his gentle authority as the Messiah, he offers us the understanding that can challenge those who use the name of Jesus inappropriately, who try to manipulate situations to undermine his credibility, and can help counteract with modern medicine, the force that ill-health of any sort has to over-power us.

The vision of Revelation is yet to be fulfilled. In the now-and-not-yet of God’s work of re-creation, Jesus has not yet returned to complete God’s task. The woman that represents us, God’s faithful worshippers, is still in child-birth, and thus we still have a very intense battle on our hands, faced as we are with powers who in all their multi-headed awfulness, don’t want the authority of Jesus to be revealed in it’s fullness. This is no rugby match, no game, but we do have a referee with God’s full authority; Jesus of Nazareth, the Holy One of God, who was,… and is,… and is to come. Amen.

With thanks to the Tom Wright and his Revelation for Everyone, as well as other commentaries, which helped me to unpack the Epistle enough in this sermon for several people to comment that they actually understood it as a result!

For the liturgically interested, we’ve delayed Candlemas to next week, so we can celebrate it in our All Age service.

Getting out from under the fig tree – John 1:43-51 and Rev 5:1-10

I was grateful when after several attempts I located some figs late Saturday afternoon – else my introduction was going to have to be changed!

 

Service intro:

I’ve got a puzzle… I’m going to describe something to you, and I want you to tell me if you think you know what it might be.

It’s a bit bigger than a ping-pong ball, but a shape that is something of a cross between a football and a rugby ball, so one end is round-ish, and one end is oval-ish. The oval-ish end has a small stick in it. The round-ish end possibly has a slight hole in the middle, like a miniature cave disappearing inside. The whole thing is a green-ish, purple-ish, brown-ish colour.

Any ideas? (Hopefully blank looks.) Even vague ideas?

Get out a fig. Shhhhh, if you know what it is! Go through the description again.

Do the words make any more sense when you can see what I’m talking about? Yes, great. No, take the blame for poor description.

Any ideas now what it is? Hopefully someone, child or adult, might know it’s a fig.

There’s a big difference between just hearing something said, and actually seeing it. There’s a bigger difference still when we can eat and taste the thing… but that will have to wait until after the service. [Pray for us all to both hear and see Jesus this morning.]

Sermon:

Nathaniel had been watched.

It was perfectly sensible to sit in the shade of a spreading fig tree. You might sit there on your own, making the most of the peace and quiet for meditation and prayer. You might sit there with friends or a teacher, for a quiet discussion. It was perfectly normal in the climate and culture of the time, and would have excited no comment at all.

Yet, Nathaniel, under a fig tree, was being watched.

The story of the law and the prophets that he had heard read from the scroll in the Temple or Synagogue, might well have been explained to Nathaniel under a fig tree by the rabbi of his community. It was also quite possibly a place where he’d have learnt the prejudices of his elders, listening to their stories of the rivalry that existed between villages. Nathaniel had heard, and learnt, many things, about God, about his religion, and about his community, whilst sat under a fig tree.

But whilst he was sat under a fig tree listening to others, he was being watched… By Jesus.

Of course, Nathaniel didn’t know that. All he knew was that today his friend Philip was full to bursting with a bit of news. Philip and his friends thought they’d found the person who would fulfil the prophesies of Isaiah, the promised ruler for King David’s throne, the Messiah (Is 9:6-7 and Is 11:1-5) But it was just that, news. Something else to listen to.  And the fact that Philip said this person came from Nazareth fed all the prejudices that Nathaniel had learnt; Philip’s excitement was just words, easily dismissed,… until Philip said “Come and see”.

Sitting under a fig tree listening to others was no help. Getting up and discovering that the man Philip spoke of had been watching and listening to him without him being aware, made a significant difference.

It was only when Nathaniel had been drawn away from his place of safety under the fig tree, the place where his hearing senses dominated, that he is able to actually see the truth of Philip’s words, and use his natural abilities as a down-to-earth Israelite to recognise Jesus as the Son of God, the Messiah. There was no point just using words with Nathaniel, he had to see for himself.

In some senses Jesus was just like him, a down-to-earth, blunt-talking Israelite who knew his scriptures. But Israel’s purpose as God’s people had been to provide the means of bridging the gap between heaven and earth, repairing God’s broken creation, initiating God’s rescue plan among people’s who were intent on destroying God’s handiwork. Unfortunately Israel was a little too hung-up in it’s old prejudices, rather more intent on reciting scripture than getting out and looking to be it’s fulfilment. Until he got out from under the fig-tree, Nathaniel was a good representation of an Israel too fractured and hidebound by tradition to be able to break the seals on God’s rescue plan.

Jesus was the image of what Israel should have been, had indeed been created for. What Nathaniel saw in Jesus in those first moments of personal engagement, and the realisation that Jesus had been watching over and listening to him for a significant period, was the power of Israel’s royalty, combined with a gentle vulnerability that enabled people to encounter him on their own terms. Jesus: the lion and the lamb, something to be spoken about, and something to be seen for yourself; a true Israelite of the house of David and the ‘lion-cub’ tribe of Judah (Gen 29:9), and the slaughtered sacrificial lamb of Passover, through whom Israel was saved, and by whom all the people’s of the world would now be bought the opportunity of new life. Jesus was a piece of news worth getting out of the shade of a fig tree for.

• Only Jesus could show Nathaniel that he was visible and listened to by God.
• Only Jesus could be both the lion and the lamb of Israel’s people.
• Only Jesus could provide from Israel the fulfilment of God’s original creative intention to heal the world and it’s people of the broken-ness which had become endemic.
• Only Jesus could bring about a new covenant and a new kingdom that would start to bring earth and heaven together.
• Only Jesus could enable us to sing a new song to God as the priesthood of all believers.

We are being watched.

It’s perfectly appropriate to have places of meditation and prayer where we feel at peace. It’s perfectly reasonable to sit in the shade of a metaphorical fig-tree, listening to and discussing what it is that scripture says about the future. It’s indeed not uncommon for those discussions to wander off and feed our own prejudices about different elements of the community we live in.

But it’s worth remembering that we are being watched, and listened to, by Jesus.

If we haven’t already, soon we’re going to have to leave listening and talking behind, get out from under our fig-tree, and go and meet the Jesus who has been watching and listening to us, and knows us through and through, prejudices and all. Are we ready to see more? Are we ready to encounter the power of the lion and the sacrifice of the lamb?

Some of us have got out from under the fig tree before. We’ve recognised that through those that come and talk to us, we hear news about what God is doing that is worth going out and seeing for ourselves. But when the fig tree provides plenty of shade from the heat of the sun, and life wears us to a frazzle, a little comfort and company can do wonders for our energy levels. However, then we have to remember it’s not necessarily where we’re going to encounter Jesus. We have to get up and go meet the next piece of good news.

I can’t necessarily tell you where we must go to find Jesus, but it means knowing we are being listened to and seen by Jesus as we work out where we go, and will involve listening to and seeing others. Part of that starts over the next ten days as our two PCCs coming together to listen to each other and God as to the direction we go in making sure Jesus is seen in our communities, our mission and our worship. A small group of us are also going to listen and help Jesus and this church be seen at the wedding fair at Warbrook House next Sunday.

There will be other things. It might be sitting and listening to children read in school, seeing whether the school want people to return to gardening for them, or joining the Open The Book team so that the children meet Jesus. It may be that we have to spend time finding a non-threatening way to tell the people who come and sit under the local trees about Jesus, like the horse-riders who frequent Church Green, or the families who use the play area. It could be that in encouraging the community to recycle things the council won’t accept, and finding a site and a mechanism for doing so, we might be more like Jesus himself, bringing healing to God’s creation. Whatever the things are that we do, they will be a new song, a song that lives and celebrates the power and the sacrifice of Jesus, if we not only listen to what people say, but also go out and meet Jesus, the lion and the lamb.

On being candle wax – Isaiah 64:1-9 Mark 13:24-end #Advent2017

Sunday marked the Christian ‘new year’, or Advent as we prefer to call it. It was also my second trip to preach and celebrate Holy Communion at St. Barnabas Darby Green. I may have used candles in my illustrations; including tapers there were technically four of them (Two Ronnies sketch here, if you really must). The opening of the audio version of the sermon refers to the incumbent, Rev’d Lerys Campbell, who has a snazzy, home made, Advent stole with four candles, to which he can add a flame each week of Advent… I’m not jealous, honest!

It’s strange how God speaks through us; personally, on reflection, I thought this illustration poor, and the sermon disjointed, but still it appeared to speak to people. Always humbling.

 

Hopefully at some point in our lives, we’ve all held a candle. I mean the real deal (picking up one, and lighting it), not a flame of unrequited love 😉

If we’ve held a Christingle candle, taken part in a candlelit Carol or Candlemas Service, or become a Godparent and held a child’s baptism candle, the chances are we’ve watched the wax melt, and discovered that as it trickles down the candle, it can trickle through the slits of the candle holder onto the back of our hands. Very often the nature of the service means we can do little about it, except perhaps blow the candle out prematurely if it becomes too painful. We’ll also know that as the wax cools, it mounds itself to the shape of our hands, so that when we flex afterwards, it cracks and peels off.

Many of us are well used to the symbolism of a candle flame representing Jesus, ‘the light who is coming into the world’; the season of Advent at the start of the new Christian year brings that symbolism sharply into focus.

A candle flame comes from a burning wick, something that is capable of burning with little or no wax, as we find with our church tapers (light taper, let it flame); the light burns large & faster almost that wick is consumed (blow it out).

Of course at home, we quite possibly use fat pillar candles to create a romantic or relaxing effect (light a pillar candle, leave it to burn), and with them the quantity of wax and the time it takes to melt, slows the rate of burn, helping the candle to last longer. Indeed there is often spare wax that isn’t burnt away, and the flame sinks to be hidden in a tunnel, until we come along with a sharp knife to carve it away, a job done most easily when the candle has just been extinguished and the wax is soft.

We focus so much on the light, and give little thought to the wax, it’s role or purpose, the symbolism we can usefully assign to it. So this morning I want to suggest that WE are the wax that is being melted by the candle flame of Christ ‘the light of the world’, when we let the Holy Spirit burn through us, melting us, moulding and changing us.

This first Sunday in Advent we are focusing on hope, the light of hope that exists in the darkness of our lives, the things we do wrong, the mistakes we make, the ‘hopeless’ scenarios of our existence that pertain to the terminal illness of a loved one, or uncertainty over a job, or welfare payments. What we are looking for is hope in a God of new beginnings, who is faithful to his promise that he will be with us in such darkness, and in his ultimate desire to create a new heaven and a new earth, in which are right with him, or as we might say, righteous.

Our Old Testament and Gospel readings this morning, are full of reminders of the mistakes the world, and often we God’s people, have made or are in danger of making.

• 

  “Are we so far from the light of Christ, that he can’t mold us and form us so we stand firm in his love and faithfulness?”

• In Is 64:6, Israel, was recognised by God’s prophets as being like a soiled and dirty cloth that has hardened dry, and which can no longer be used. And it is likened to a faded autumn leaf that is easily blown away. Both the cloth and the leaf have become brittle, hard and useless, like the dribbles of wax we pick off a candle, or our hand, when they’ve gone cold (pick some off a ‘pre-dribbled’ candle). Are we so soiled by the world we’ve become brittle and useless?
• In Mark 13:35-36, Jesus’ hearers are reminded that as servants of God, they need to stay awake, to recognise when it is that their master is coming. In both passages there is a sense of distance between God’s people and his eternal presence, a hidden-ness that Israel saw as God turning his face from them. If we keep the wax base of a candle away from the taper’s flame, it remains hard, and cannot be melted to mold itself to a candle holder (demonstrate – see above). Are we so far from the light of Christ, that he can’t mold us and form us so we stand firm in his love and faithfulness?
• Even when Jesus quotes from Daniel 7 in reference to himself as the ‘Son of Man coming in the clouds’, it is a reference not so much to the hoped-for Second Coming when God will draw heaven and earth together as one in his presence, but to Jesus’s own ‘coming’ to God after his suffering, in his resurrection and ascension. It is also about God’s judgement on the spiritual system that had corrupted Israel’s worship both in the Temple and the voices of it’s religious leaders. The destruction of the Temple in Jerusalem in AD 70, is in large part the consequence of these things that Jesus is anticipating in Mark 13. Like the extraneous wax in a pillar candle too large for the wick around which it is built, have we or the organisations of our world, built a pride and arrogance into our lifestyles, businesses and political structures such that they hide the Christ-light of the Christians within them, and thus need tearing down? (Carve a lump out the pillar candle.)

These illustrations are a reminder instead that God’s people down the ages have had an uncanny habit of making themselves blind to God’s presence, to God’s will for their lives, to God’s purposes in the world. It was not God that turned away, despite his judgement on Israel’s sins, but their sin, and the sin of their leaders that created a barrier between them and God. If we’re honest, we do it too; hopelessness is not an absence of God, but an absence of our ability to see God. That’s why we need the light; it’s why the world needed, and still needs, Jesus.

As Isaiah explains, the hope we crave is in God’s faithfulness despite we continue to do to make him feel distant, and blame him for the wrongs we encounter in the world. The prophet’s petition is ‘Do not be exceedingly angry with us Lord, do not remember our sins, our iniquities” (Is 64:9).

• Instead we are to remember, that the God of Israel did awesome deeds throughout their history that they didn’t expect (Is 42:3), not least in their Exodus out of Egypt, the parting of the Red Sea, their coming to the promised land. It is important to recount what God has already done in our lives too, for there in his faithfulness is the light of hope.
• Instead we are to remember that our creator God who brought Jesus into the world to release us from our sins, is the same creator God who brings new life to the fig (Mark 13:28) and other trees each spring. It is important to see the new beginnings of God in creation and in our lives and treasure them, for there is the light of hope.
• Instead we are to remember, that God meets with each of us who seeks to do right, and who remembers that God’s ways (Is 64:5) are frequently not the ways of the world. It is important that we are obedient to God’s teachings, his healing touch, his justice, which we recognise in Jesus; for in them is the light of hope.

As we go though Advent, perhaps with a candle burning at home each day (show and light our Advent candle from home), as well as on our wreath here each Sunday (point to the church Advent candle), let us consider that if we are the wax of a candle, we need to be in the right proximity to the light of Christ, so that we are heated, molded, melted and changed in such a positive way that in his name, we become clear beacons of light and hope in the world.

Thanks to Grahart who’s blogging his way through Advent with the AdventBookClub2017 and Magdalen Smith’s ‘Unearthly Beauty’ for the photos, and to Liz our lovely prayerful local florist who is selling up to retire at Christmas, and from whom I got the instant prop-table!

 

Don’t get thrown out the party! Philippians 4:1-9 Matthew 22:1-14

My husband spotted that the words of the memorial plaque he tends to sit by at church echo the words of Phil 4:1-9 and the themes of this sermon.

It could be quite fun to be able to say that I know what it feels like to be thrown out of a party, but sadly I don’t.

At college in the 80s I’d make all the effort, put my make-up on to the sound of Bonnie Tyler, don the leather skirt, and try and join in the parties. But the leathers were olive green not black, the music was rarely ‘Holding Out for a Hero’, and by mid evening I’d be sat in the corner, stone cold sober, being hailed as everyone’s sister, and no-one’s girlfriend. Drugs weren’t even an option – those friends who did them, quite consciously wouldn’t even offer me any and told me so. I’d frequently leave early, or be the one who made sure the drunks got home safe, or else I’d pick up the pieces when they didn’t. Probably because of all this, I never did get thrown out of a party; instead I left uni without an overdraft, with friends that have lasted a lifetime, and with the man of my dreams who was, and is, my hero. But even as a ‘goody two-shoes’, I may yet get thrown out of the party God’s holding, if I’ve not changed my clothes.

Now I’m pretty hopeful that there’s rock music in the Kingdom of Heaven, as well as Allegri’s Miserere, but it’s interesting to consider this morning, based on our scriptures, why we might be in danger of being the biggest party-poopers at God’s mega-gig, and actually be the one’s thrown out because we’re not wearing the right gear.

Let’s get one thing straight, what we wear to God’s party is down to us. The old idea that the King in Jesus’ parable gave the guests he’d had dragged off the street a new suit of wedding clothes, is a myth. Scripture doesn’t tell us that, and whilst it might have seemed a nice idea to St. Augustine that the wealthy of Jesus’ era were that generous, apparently the idea doesn’t hold up against the historic record.

This is a parable, and parables aren’t factual, straightforward or easy to understand. Neither do they have straight-forward linear timelines, which is how come the food doesn’t go off whilst the King is waging war on those favoured few who got his initial invitations, ignored them and murdered the messengers. So it’s OK if we’re the ones dragged off the street as he widens the field of his generosity, we’ve got plenty of time to put on our glad-rags once we’ve realised where we’re going.

The thing is, have we realised? Have we sussed the significance of the party? Have we spotted that Jesus is the bridegroom who won’t meet his bride, the church, until after he’s joined the murdered messengers via the cross? We are after all guests on the bride’s side… so what are we going to wear?

Surely, it’s our “Sunday best”? If the bride’s the church, and we’re the people who make up the church, then putting on the trousers with a bit of give in them so we can kneel, the sensible flat shoes that mean my feet don’t ache after two or three services, and the warm jumper that can be slipped off if the heating is working, all seems like the best get-up.

But that’s hardly party-wear. We’re not meant to be in our “Sunday best” but in our wedding robes, an outfit suitable for Jesus’ wedding. It would be nice to think they’re the ones we don’t wear very often, the back of the wardrobe suits and ties, the dresses we can spend a fortune on just to squeeze into once. But no, it’s not them either.

If we’re not wearing the robes of purity, truth and justice that St. Paul talks about the Philippians community needing for their survival, then whether we like it or not, we’re going to be the party-poopers that get thrown out of God’s banquet, whether we reckon ourselves among the ‘good’ or the ‘bad’ whom he brought in off the street in the first place.

We can only wear purity if we know what it is to be forgiven, and have sought God’s strength to change our ways accordingly. I don’t think purity is a pristine white – that’s simply what’s left when all the colour of our lives has been taken out. What God wants to see is our natural God-given selves revealed in all their glory. So, we have to look what lies beneath our well-worn oft-repeated stories to make us look good, the short-cuts to generosity offered through charity donations, or dare I say it, the lengthy prayers that show we’ve read the news. They may make us feel good about ourselves, but purity means we guard our hearts against the pride that can accompany our ‘good works’, all without showing off through our grumbles about how much hard work it all is.

We can only wear truth, if we search for it and then tell it. Finding the truth is hard enough; but the search for truth is what inspires people to actually go to the problem areas of the world and see what it’s like on the bombed out streets of Aleppo, or in a home where the nearest disease ridden water supply is an hour’s walk away. Unless we’re wearing their shoes to the party, we’re in the wrong footwear. The truth says people need the foodbank because of financial difficulties, and the source of those could be legalistic government penny-pinching, family breakdown, or it could be that some people spend too much on unimportant things. Telling those truths isn’t guaranteed to help us build easy relationships, or changing the facts, so we have to learn to tell the truth with gentleness, patience and self-control, and keep telling it until someone other than God listens, and helps us change things for him.

Which is why we can only wear justice if we know both sides of the story. Justice doesn’t dress in a crisp black and white suit, it’s more of a dirty brown, mixed from myriad colours of ancient history, vested interests, inadequate learning, societal breakdown, and conflict. If we don’t understand, or choose to ignore these, we’ll never wear anything more than a black dustbin liner, tied with white plastic.

During the next hymn, as we ask God “not to let us go”, there will be the chance to make an act of commitment not to let go to what it is God is calling us to change in our lives.  We can chose to take a shirt of purity, or truth or justice to act as a stimulus to our private prayers this week, as we remind ourselves what it is we’re called to be wearing to God’s eternal banquet.

Some of us might know ourselves to have been the bad people that God invited to his party. Through faith and sheer hard work we have changed our lives and that of others, and so put on the clothes God is delighted to see us in. But complacency is dangerous, clothes can become too tight, uncomfortable, and be taken off.

Others of us will reckon ourselves the good folk that God has drawn from the streets, and it’s tempting to think we don’t need to change. But that means we’re most likely to be the ones thrown out this party of righteousness, because we’ve not bothered to look for the Christ-like clothes of purity, truth and justice.

If we’re going to be excellent and worthy of Jesus’ praise, to party and rejoice in the Lord, then we’re the ones that have to check what we’re wearing.

Celebrating God’s creation #Harvest Deuteronomy 8:7-18 and Luke 12:16-30

Bramshill Mission Chapel

The hidden gem of the Parish of Eversley and Bramshill is that there is a mission chapel in the woods at Bramshill, where the locals still gather to worship once a month. It seats 24 – in old cinema seating derived from a source I’ve not yet managed to discern! It also, as of this month, boasts a new (to Bramshill) organ – a gift from a local Roman Catholic parish – with which a ‘full-house’ sang the harvest hymns this evening.

Celebrating God’s creation as the bedrock of our life and faith.

Why is it that as Christian’s we make such a huge effort in our harvest celebrations?

It’s not like it’s a festival that celebrates a part of Jesus’ life, like Christmas, or Easter, or even his continued ministry among us through the power of the Holy Spirit at Pentecost. Harvest formed no direct part in Jesus’ story, despite the number of agricultural parables and images he used.

The inside of Bramshill Mission Chapel, decorated with garden produce and flowers for Harvest

Why is that some come to adorn our local holy places with produce and share in worship at harvest more than other seasons, and without the stimulus of the significant secular commercialism that adorns at last some of those other festivals?

As we gather the fruit and vegetables, the flowers and the autumn leaves to beautify even this simple place of Christian worship, we are reaching back to our most basic understanding of God, and the bedrock of what he has gifted us with: life.

Tucked away in the woods by a garden pond, corrugated iron roof resounding to the scrape of branches and the ricochet of this years abundant crop of acorns and chestnuts, one might be forgiven for thinking this chapel is dead. Certainly many locals, including until recently myself, live in ignorance of it’s presence, or at least it’s location. And yet this place is a symbol of the riches of life, renewed and re-used for God’s glory, whether that be in the comfort of cinema seating or the swell of the freshly inherited organ. Here is life to be celebrated rather than hidden away.

The abundance of colour and produce here, against the backdrop of simplicity in this place, reminds me of two other ‘hidden’ places.

• One, which I visited earlier this year, is the Chapel in the roof space at Talbot House, at Poperinge in Flanders, a pilgrimage I may reflect more on at Remembrance. In WW1 and still today, it is decorated with the rich harvest of that fertile but scarred land… hops.
• The other I have only read about, for it was only briefly a place of Christian worship planted into a mosque, within the confines of Changi prison after the fall of Singapore in 1942.

Rev’d Eric Cordingly* created St. George’s Chapel within Changi, and in the autumn of 1942 invited the inmates of that most notorious of prisons to celebrate harvest. One might wonder, given the starvation rations and forced labour of their circumstances, why and how, both practically and spiritually, they could possibly celebrate the abundance of God’s life? But celebrate it they did. Eric writes:

“It was useless to attempt to decorate until the cool of Saturday evening, and then there was no dearth of helpers… sweet potatoes, purplish-green egg plant, those odd-looking “ladies fingers”, tapioca root in its twisted and distorted shapes,… bundles of green leaf vegetable [were] in evidence. Numbers of palm branches had been cut and were then fastened against the pillars of the Church. Tremendous bundles of brilliant hued flowers were left shyly at the entrance of the Church by the giver. The gift of flowers had meant a journey with a fatigue party outside the wire [as] the amount of flowers growing within the limits of the camp was very small…

As the sun set the Church seemed to fill with that typical smell that fills our Churches at home at Harvest, [and] someone had made a huge cross entirely of [the] pure white blooms [of frangipania]; over a thousand of them went to make up this symbol of Christianity.”

As I received… the gifts I felt deeply conscious of the sacrifice entailed… The services need not be described in detail, the enthusiasm was typical of that shown in decorating… Among those present was the… commanding officer of the Dysentery Wing at the Hospital… to [whom] we were sending the gifts which decorated the church… The harvest hymns were sung for we realised that as we were thanking God for the fruits of the earth over which we had toiled, our prayers too were thanksgivings for the Harvest at home.”

Here amidst the death that pervaded Changi, was a community celebration not just of life, but of love and sacrifice in the presence of conflict, injustice, suffering and constant, un-necessary bereavement due to starvation. The “veneer of civilisation or reticence” which Eric writes of having been stripped from them all, reveals that at the bedrock of human existence is a thankfulness for the harvests by which our life, both it’s physical life and it’s spiritual core, are maintained by God. From one day to the next, they did not know if they were to live or die, what clothes or food they would have, but they wished to celebrate life, and God’s provision within it, without visible anxiety for that future over which they had no control.

That harvest celebration in Changi in 1942, to my eyes at least, was an example of living out our Gospel reading today. Jesus’ parable is warning against hiding away that which we have been given, and which our own sacrifices have produced or gathered in. Death will come all too quickly, especially to the human soul, if the abundance of life is not celebrated and shared when opportunity presents itself.

Jesus’ reflection on the birds and the flowers isn’t some kind of romantic mysticism, but an encouragement to recognise that which we have been given; what it is that can be used to focus on a very necessary recognition of what God has given us both symbolically and practically, in the life of the natural world with which we are surrounded. Surely in the economy of God’s Kingdom, the beauty and productivity of the land is a foretaste of the treasures of heaven with which we will be surrounded when it is more fully revealed? Jesus is reminding us that if we are to be rich towards God in the now and not yet of this kingdom, then we must celebrate and share that which we have been given, and the sacrifices of toil with which we have shared in the labours of his beauty; life, today, in all it’s fulness.

The harvest loaf, Bramshill Mission Chapel 2017

This chapel, these harvest gifts that you’ve so faithfully brought in, our hymns and prayers, and the meal which we shall shortly share, are a witness to the goodness and riches of life that God has given us. Our celebration of these good things should also not be hidden away, but brought out into the open in our lives, so that the riches with which God has blessed us are shared with the world at large, witness to our faith in our creator God. That means not simply finding productive and helpful places in which all this beauty can be shared, but considering how the beauty and riches of our lives can be more creatively used to feed the physical and spiritual needs of others, and point to God’s coming Kingdom.

*Rev’d Eric Cordingly became Bishop of Thetford and his secret notes from his life and ministry at Changi and on the Burma Railroad were published posthumously by his family as ‘Down to Bedrock’.

Harvest prayers #VisitorChaplain #WinchesterCathedral

Harvest at the Nave Altar of Winchester Cathedral, October 2017

One of the particularly lovely bits of my monthly cycle of ministry is acting as a Visitor’s Chaplain at Winchester Cathedral. My normal pattern of activity during a shift is to perambulate the Cathedral, chatting to fellow volunteers (often guides) and staff like virgers, any visitors who want or need time to talk, and sometimes members of Cathedral Chapter or Diocesan staff. 

I make a habit of sitting quietly for a few moments and writing fresh prayers that are pertinent to the moment: the activities in the Cathedral that day, the liturgical season, and world events. These I then use when I lead the ‘Prayers on the hour’ that punctuate the Cathedral day and remind visitors of the purpose and significance of the building.

And lastly, I tend to keep my mobile phone camera to hand, to catch the light through windows, the Cathedral decorations or community displays, or anything else that strikes me as significant or important ‘in the moment.

This week, the harvest display was still up after last weeks celebrations, so my photographs and prayers reflect that:

Harvest Flower – Winchester Cathedral 2017

Dear God,
As we take time in this holy place to acknowledge your presence, we remember that you do not rest simply in buildings dedicated to your worship, but through your Holy Spirit walk beside us as the crucified Christ, in the joys and traumas of our daily lives.
As we celebrate the gifts of your creation in this Harvest season, we ask you to encourage the political leaders of this world to work for peace, that we might beat the swords, guns and armaments of our nations into the ploughshares, water wells and irrigation systems that will enable us to feed the world family.
We pray that together, in this way, we might bring hope in the name of Jesus.
Amen.

Fine needlework on the lecturn of Winchester Cathedral – Harvest 2017

Lord God,
Around us we see the work of human hands wrought from your creation in stone, and wood, and glass, in stitch-work and flowers. So often this place resounds to the human voice in prayer and song.
Thank you for the skills of all those who celebrate your Word and Power and make for us this place of peace and restoration. Continue to gift those who care for this building with the wisdom and love that enables it to glorify your name,
Jesus Christ our Lord.
Amen.

By whose authority are we living? Matthew 21:23-27

Pipe-cleaner man reminding us that we are ‘fearfully and wonderfully made’. One of the prayer stations at ‘Gratitude’ the first service at which this sermon was preached on Sunday. (‘Man’ and photo by my husband Graham!)

So this week provided the chance to talk about baptism at a baptism… sometimes I just love the lectionary! And I didn’t fall off the plinth the font is on either…

In our Bible reading this morning, it’s Holy Week. It’s a day or so after Jesus’ triumphal if confusing entry into Jerusalem as the Messiah, the Jewish king. He does so on a do nkey, to shouts of ‘Hosanna to the son of David’, or we might say, ‘son of David, save us’. But he’s not there to conquer the rule of the Roman oppressors of the Jewish people, he’s there to show who’s authority he’s acting under.

For this reason, Jesus is spending time in the most holy place in the Jewish faith, the Temple in Jerusalem, and he’s been doing things that remind people just how holy that place was meant to be, a place where God’s presence was at it’s most tangible, if it was allowed to be. So he’d thrown out the people selling things for financial gain because that wasn’t the sort of justice and freedom to receive God’s forgiveness that God wanted, and he’d been healing people, giving them a better life. Now, a group of leaders of the Jewish people who don’t like this behaviour, are trying to get Jesus to say something that puts him in trouble, so they can arrest him, and effectively silence him. It’s all a question of authority: who has the right to change the traditions that the faith leaders have built, or allowed to be built, around their worship of God? Who has the authority to heal people, God or someone else? Who holds authority over our lives?

Let’s think about the idea of authority for a minute? Some of us will remember the game ‘Simon says’ where a leader tells the children to hop, skip, jump, or any other directions and the children will DO what “Simon says”, but otherwise they should NOT do the command.

[Play: “Rev’d Rachel says…” (remember to say some WITHOUT the ‘Rev’d Rachel says’) hop, kneel, clap, jump, turn all the way round, stick your right arm up, hug someone near you.]

Explain to the children that Simon/Rev’d Rachel is the one who has the authority in this game.

Jesus knew that as God’s Son, his authority came from God, but he also knew that was exactly the answer that would get him arrested, because the leaders of the Jews thought they were the only ones who had God’s authority to teach people, to judge people or tell them off, to help people or make things better for them. Jesus also wanted people, including the Jewish leaders, to work out for themselves by what he was doing, where his authority came from… good psychology that, people learn at a deeper, more life-changing level, if they work things out for themselves, rather than simply believing or doing what they are told!

So, Jesus gives the Jewish leaders a riddle, a riddle about another man they have recently had arrested and killed. John the Baptist was Jesus’ cousin, the other man who we hear about being born as part of the Christmas story, and the person who God had helped to preach and baptise among the Jews in the months leading up the start of Jesus’ ministry, [what was called a prophet]. John was someone whom the Jews, or at least some Jews, had understood to speak God’s truth, and had told of a special person who was coming after him who was the Son of God (Matthew 3:1-3) and would act with the authority of God himself (Matthew 3:11-12 and John 1:19-28).

Jesus asks the Jewish leaders something that could have a straightforward answer; “Did the baptism of John come from heaven, or was it of human origin?” Was John the Baptist a prophet sent by God, or was the baptism he offered, just something he made up, and therefore of human origin.

Baptism. We’ve got baptisms today. We know it as something that happens often at a font, where water is sprinkled on someone’s head. In some circumstances it can happen in a giant bath, pool or even a river, which is where John the Baptist did his baptisms, in the River Jordon (Matthew 3:13-17).

When John was baptising people, he was asking them to turn away from their sins, i.e. the things they do that are not what God wants, and do the ones he does want them to do; to accept God’s authority in their lives. The symbolism of water was about being washed clean, made new, renewed to live the life God wanted to give them. [If I put this very muddy ‘person’ in this bowl of water, they will come out as clean and new as the day they were made.]

At the beginning of his ministry, Jesus was himself baptised by John in this way, not because he had done things that God didn’t want him to do, but to show his humanity and his divinity, to show by whose authority he would work. He was just as human as you and me except he was God’s Son and therefore perfect; he had never done wrong. When John baptised Jesus he had been anointed with the Holy Spirit to do the work of the Messiah, declared to be God’s beloved Son.

Jesus was pushing the Jewish leaders to decide and say out loud that they understood what John had been doing, and that he, Jesus therefore had the right to behave in the Temple as the Messiah, the only one with authority greater than the Jewish leaders to change their traditions, and with those traditions their understanding of God.

The leaders were incredibly worried by what the crowds who’d followed John, some of whom now followed Jesus, would say: denying John was a prophet from God would make them very unpopular; admitting he was would meant the lost their own authority in the eyes of the Jewish people. That question,  “Did the baptism of John come from heaven, or was it of human origin?” only turned into a riddle because of people’s fear and selfishness, in other words their unwillingness to believe that God was doing a new thing through Jesus, a new thing for the whole world (John 1:15-18).

Baptism, or if we’ve been baptised as a child Confirmation or the Renewal of Baptismal Vows, is a sign that we know the answer to Jesus’ question: the baptism that John brought as God’s prophet, was from heaven, it was from God. Through being baptised, and having our children baptised, we are saying we understand that Jesus was the Son of God, and that we accept God’s authority in our lives. We’re not playing ‘Simon Says…’ or even ‘Rev’d Rachel says…’ but ‘God says…’ For this very reason, when I stand at the font and baptise it may be ‘Rev’d Rachel’ saying the words, but I do it in the name of God the Father, God the Son (Jesus), and God the Holy Spirit, the means by which we can all recognise ourselves as children of God.

So when you think about baptism, your own, or someone elses, remember that it’s about giving up your own authority, and if necessary your use and misuse of that authority, and accepting that God is the one whose authority we live under as baptised Christians. Jesus is the supreme example of how we should use that authority, to offer God’s forgiveness so others can live renewed lives, to work for healing where people and relationships are broken, and to seek justice where authority is being abused.