“Gluten-free” Jesus – John 6:35,41-51 and Ephesians 4:25-5:2

To see the broad smile our resident celiac’s face, when she received the same communion bread as everyone else this morning, made preaching a slightly ‘alternative’ sermon worth while. The gluten-free pitta bread was also popular with several others, and some suggested it should be a regular thing.

At the start of service I got the children up and talked about the selection of bread I’d got laid out on a tray:

Many of us are used to the way that Jesus describes himself in this morning’s Gospel – the “bread of life”.

It’s a lovely image isn’t it; Jesus being one of the most simple and ubiquitous sources of nourishment and therefore health and well-being that the world has. Bread. We could live on bread and water if there was nothing else. Might help to have a few vegetables to keep us in perfect working order, but we would survive.

When Jesus shared a meal with 5000+ hungry folk, he used 5 loaves of bread (as well as 2 fish). That’s all. 5000 people, 5 loaves, oh, and God’s power at work through him. The people’s physical hunger was fed, so they were able to stay near Jesus, and have their spiritual hunger nourished. It was the miracle that sparked off this conversation Jesus was having about bread – with that many witnesses, word had got around as to what he had done; Jesus knew that.

The Jews knew their history, and they knew that someone else had provided miraculous bread for their ancestors in the past. When wandering in a desert for 40 years, the Israelites had called that miraculous bread, manna. In that case, through Moses, God told the people what to do with it, and gave them just the right amount to feed them each day (in that case with quail not fish). It gave them the energy they needed to continue their physical journey, whilst they learnt the patience and obedience required for them to enter the Promised Land.

In the bit of the Bible we heard this morning, Jesus is talking about himself being a bread that helps us on our journey’s, that helps us be patient and do as he tells us, that nourishes us spiritually by being a point of contact between ourselves and God. Jesus is the sort of bread that ‘teaches’ (v45), encourages, and builds us up so that we can be more like the people God really wants us to be (Eph 4:29).

This was my tray of breads, after one of the children had eaten one communion wafer and most of a slice of gluten free bread!

I then asked the children to come and look at the bread again, and why they though I might have laid out two different versions of each sort of bread, and got round to one lot being ‘gluten free’. Then we talked about gluten making some people ill, but that without it, bread has a habit of falling apart, so to cook it, people often use something called Xanthem Gum. I also let the children eat some of the bread if they wanted it.

If I gave ordinary bread to people who I know are made ill by the gluten found in wheat and barley grains, would that be a good thing? No! It would be unkind, hurtful and upsetting for them. It could make them very ill indeed. Equally, it would also be wrong if I didn’t give them anything at all. In both cases, it excludes them from sharing in a meal we could otherwise share together. Often, if we know someone who can’t eat gluten we give them their own special bread, or they may bring their own. However, the ideal would be to all share the same sort of bread, the gluten free sort, so that everyone receives the same, that way everyone feels included in the meal.

Jesus was “Gluten-free”. There was nothing in him, or that he did, that exuded them, turned them away, or made them ill. When people came to him, they all received the same love, the same understanding, of what was deep inside them. Whatever the people who approached him were like, sad, angry, hurt, obstructive, ill, confused, hopeless, they received the same love from Jesus, even if it was served in different ways…. the angry and obstructive would be challenged to change so that they could live more like God wanted them to, the ill and the confused would be comforted and healed. We might describe the love of God that he shared as being the Xanthan Gum that held our Gluten-free Jesus together.

We are used to hearing the church described as the body of Christ (a phrase that comes out of various teachings of St. Paul in 1 Cor 12), and by coming to share in hearing the bible, in prayer and worship, and in the wine and bread, we are doing just that, we are trying to be the body of Jesus in the world today. Being the body of Christ or all members of one body (Eph 4:25) as this mornings passage in Ephesians puts it, is also about how we live our lives, how we relate to other people, whether we’re being a good example of who Jesus was and what he came to do.

In our Gospel, Jesus is challenging those who are deliberately picking holes in what he is saying, and not looking at and listening to who he is saying he is and what he is doing to prove it. The Jews were past masters at arguing with each other, sharing what they thought, rather than listening to what others might be telling or showing them of what God was doing. That’s what had landed the Israelites in wilderness needing manna from heaven, and little had changed.

By the time St. Paul wrote to the Ephesians the problem had transferred into the Christian community. We can all think of situations where those difficulties are visible in our own families, friendships, and even dare I say it here in our church community. Why? Because being fond of our own views, getting angry, bitter or resentful when others offer alternative views or ways of approaching things, are the bits of being human that are not part of the way God made us. Local or familial disagreements are small, but they are not that far removed to many of the situations that we are so often eager to decry around the world today.

If we’ve got things in us that are simply unpalatable to others, make them physically, mentally or spiritually ill, and if we aren’t looking and listening to what God is doing, then we’re not showing people grace (Eph 4:29), or living in love (Eph 5:1). Therefore we’re not showing ourselves to be God’s beloved children. If there are things about the way that we behave that mean people can’t ‘stomach us’, we’re not holding together as good bread should, and we need more of the Xanthan Gum of grace and love.

This morning I’ve set aside enough gluten free pitta-bread on the altar for us to all share in one bread; gluten-free Jesus-bread. When we share in bread and wine, it is meant to be a unifying symbol that binds us together, because we are all sharing in the body of Christ, to enable us to be the body of Christ. As we take and eat it, safe in the knowledge that there’s nothing in it that can make us ill, we will also be reminded of the fact that it’s held together because it contains Xanthan Gum, and that we too need to act in all our relationships with the gum of grace and love that binds us together as the body of Christ, to him who is the bread of life.

 

 

 

 

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Exam subject: LOVE Pass/Fail? John 15.9-17 and Acts 10.44-end

 

Back at St. Barnabas this week, with the sun streaming in through the window, and God’s presence very much present, quietly at work among those who need to feel his touch. One or two commented afterwards they wanted to ‘listen again’ so the link is here. For those who prefer to read things back, here’s the text of my sermon:

It’s May now, and there’s a sense in which we may be feeling that we’ve left Easter far behind us. The world has moved on from chocolate eggs and fluffy chicks. Many children and young people have entered the season of revision and exams, or in our case, the delights of dissertation writing, due consideration of future employment and the need for a place to live. We might encourage, suggest and hopefully even have modelled how to do these things well, and we can tell them how they might approach what they’re facing, but each has to understand and apply for themselves the skills and knowledge they’ve been taught by us or others. Whether we are parents, friends, teachers, or even if we feel like by-standers, the only examination we have to pass is whether we are willing to continue to love them, unconditionally, whatever fruit their efforts produce in the way of results, careers and jobs.

Yet, as Christians, the context of that unconditional love is very much still set within the Easter Season, especially as we prepare to remember Jesus’ Ascension to his Father, and the work his disciples were commissioned for through the power of the Holy Spirit at Pentecost. When Jesus was using the allegory of the vine, with himself as the rootstock of God’s love, he very clearly had his own journey to Jerusalem and the Cross in mind. He too had taught his followers by word and example all he could about the love of God for all people, and that was propelling him toward the Cross so that he, not they, took most difficult examination of them all.

That is why there is a real sense of urgency in our Gospel this morning: just like any parent or teacher who finds themselves repeating the same instructions and encouragements time (and time, and time), again. Jesus didn’t have much more time left before that final exam in which to get the message across: “Love one another”; as God has loved you in my existence, for goodness sake go out and “love one another”; to find the real joy that is the fruit of what I am about to do, he says, take down all the barriers that exist between yourselves, your Father God, and each other, and “love one another”. That, is why he calls them friends.

Peter, bless him, is only just putting the message into practice when we reach the point of our Epistle this morning. Peter has been called to the home of Cornelius, by a vision that tore down the barriers that had been created between the so-called ‘clean and the unclean’, Jew and Gentile, one group of humans and another. There he proclaims the revelation of God’s story, God’s love, revealed in Jesus in the preceding weeks; Crucifixion, Resurrection, Ascension, Pentecost and all. Before this reading, Peter’s account of all that has apparently been brief, and notably Cornelius has not even had the chance to respond with words of faith and belief in the forgiveness Jesus offers, before the Holy Spirit steps in again, enabling him to praise God for what he has done in Jesus. That outpouring of the Spirit was as much for Peter’s benefit as for Cornelius and his family, confirming for Peter that these uncircumcised people were regarded by God as fit vessels for his love, his presence and his voice.

Looked at together these two readings emphasise the unconditional love that Peter, and we as his fellow disciples, are called to put into action as a response to God’s love in Jesus, dwelling in us through the Holy Spirit. They also underline that to make that love visible, to enable the joy of that love to infect the whole world, the barriers that exist between those who serve and those who lead, and between one social or faith grouping and another, must come down. Nothing must stand in the way of the waters of baptism being poured out.

We might like to think that the concept of servants and masters is dead and buried in the western world, and yet we have probably heard whispers of the woes of those trafficked into servitude and then illegally hidden, or abandoned to the iniquities of our immigration system. Elections too, however local, also highlight the muddy waters of who serves who in a democracy: we who elect people to serve our local interests have a habit of receiving commands or consequences from higher up the food-chain of politics that are not apparently motivated by the love and equality that might have been the ideals with which politicians were voted into their positions.

We’re probably not so blinkered as to think that there are no barriers between the social and faith groupings of both our country and the world, even within a single faith or between its denominations or sects. Yet, does the love we have for others make us hungry enough to be open to seeing and acting upon a vision of a different world, where at the very least the testimony of God’s love can be seen and heard, so that his Holy Spirit can be given space to work? In the light of today’s readings, we might like to consider whether we might be culturally or theologically prone to excluding others from the love of God, the waters of baptism, the work of the Holy Spirit, and the call to shared ministry in Jesus’ name.

Archbishop Angaelos of the Coptic Church in London spoke at a conference of Anglican clergy in Oxford Diocese – I wasn’t there but friends were, and YouTube has its uses! Among the important truths he shared about Christians in the Middle East was the fact that they present a reconciling picture. Talking of the fear that Christianity will disappear in some places (but not in his view completely from the region), he said that “in places where Christians do disappear there will be greater disruption and conflict because the Christians are a buffer, and reconcilers, and they present a loving example” of how to live at peace with their neighbours. That is a huge challenge to those of us who live in safer political climates. If we turn what he said into a question, how much do we live as a buffer to disruption and conflict, as reconcilers and at peace with our neighbours?

What lies at the heart of Jesus’ command to abide, dwell, and be rooted in his love, is the desire that we unconditionally love one another. The complete joy of which we are invited to partake, comes from sharing in God’s mission of love. Jesus kept his Father’s commandment to love all the way through his self-sacrifice on the Cross to the Resurrection. If the forgiveness and pruning of our sinful desires that we experience because of his actions means anything to us at all (as we probably considered last week with the first part of this image of the vine), we also have to accept that the Cross and Resurrection are proof of God’s love for all of humanity. Indeed we cannot experience the fullness of our own humanity and God’s authority in our lives, unless we do so in relationship with others, all others, not just people who we might deem as being ‘like us’.

There is in effect an examination that as Christians we all have to pass, and it is an examination of the quality of our love. Each of us has to understand and apply for ourselves the skills and knowledge we’ve been taught by our Father God, and his Son our teacher Jesus, and provide living examples of our willingness to respond to the prompting of the Holy Spirit in applying it in the most difficult, and/or unexpected of circumstances. Words are not enough, for “the sound of our faith has more power if it is heard through works of righteousness” (Maximus the Confessor, quoted by Archbishop Angaelos) and those works must be works of love.

 

 

 

 

 

I believe… we are the church Romans 12:1-8 and Matthew 16:13-20

As a nation we’ve just concluded the annual event that is the season of exam results, with the GCSE results being issued last Thursday.  The exams this year have been touted as the hardest for a while, with new curricula in Maths and English. Students preparing for these exams would have had to learn a lot of things by rote to get just the lowest or foundation grades, like tediously doing all the steps in a maths calculation to ensure that even if the final answer is incorrect some marks might be scraped for the “workings”.

But the higher grades would only have been accessible to those who went above and beyond such basics, and learnt to apply these fundamentals to new situations; to be creative, to think outside the box.   It’s all very well learning by rote a bunch of physics equations, but it requires a bit more thinking to use these to calculate the gravitational potential energy of one of my pears, to its kinetic energy as it falls out of the tree!

Such equations have been thought and puzzled over for centuries. Many people look at them, learn them, regurgitate them for the exam and afterwards forget them as being of no understandable use for their future lives.  A few folk take these equations and use them to build satellites to land on asteroids, photograph planets, predict an eclipse and ensure that we can talk to Uncle Bob in New Zealand.

And this is where our readings come in.  In our Gospel this morning, Jesus asked the disciples who other people think he is; and based on what they know through listening to the people that have been gathering around Jesus, and have learnt from scripture in the past, they offer a variety of answers. The local rabbis would have been proud – their scripture classes had born fruit!

But then Jesus asks a more difficult, challenging question, “who do you say that I am?” You can almost hear the shuffled feet, the hesitant scribbling, and then rubbing out, of a pencilled, potential answers; and the despairing cries of ‘we weren’t expecting that question’ and ‘you haven’t taught us that!’

Simon, class swot that he tries to be, offers an answer. It is an answer based partially on what he’s been taught by, and witnessed of, Jesus. It is an answer that shows he is applying what he’s learnt, both from the rabbinic teaching of his community AND his current experiences, to the question. It is an intuitive answer, inspired by the Spirit of God working in and through him: “you are the Messiah, [he says to Jesus], the son of the living God.” Simon has thought for himself, and come up with an answer.

Simon isn’t always right, as we will discover next week. But this time he is, and the fact that he has come up with the answer in the way that he has, is as important as the answer itself. In fact the two are linked: unless there was a living God, Simon could not have been inspired to give the answer he did! Unless he had personally encountered and lived with Jesus, seeing the Messiah’s miracles and teaching for himself, he could not have applied that to the Jewish teaching provided by his upbringing and culture, and given the answer he did.

How we identify Jesus should be based on our personal encounters with God, even though it is informed by our continual reading and re-reading of scripture and by reasoned dialogue with others. Who we say Jesus is, should be grounded in a conversation with God whereby we adjust what we think we know as we experience more and more of him. Our church, our ministers, our Sunday or school teachers and others will have their opinions, but in the end we have to decide for ourselves in conversation with God, what it is in the person of Jesus that inspires us to love him. And then we have to tell him that we do.

God has created, and knows each of us as individuals. He is the potter and we are the clay (Isaiah 64:8). We are the work of his hands, (Jeremiah 1:4-5). He expects us to be able to respond to him in a way that is individual to us, and not simply repeat by rote a stock answer, creed or prayer. We have to step out from those around us, and if necessary look like we want to be the class swot, and say ‘This is what I believe…’ and be prepared for that answer to be temporary, provisional and developed further as we learn more.

Because when we stand up as someone who knows themselves to be loved by God, and declare our faith in Jesus as the living God, the chances are that it’s at that point that the importance of the individual stops, and the importance of community starts. Just as Simon discovered.

Simon. Simon Peter. Peter, the name meaning rock on which the Church was built. We know that, we’ve been taught that. Yet in a play on words hidden in the Hebrew, the word rock is also related to the church – it’s to do with the fact that ‘rock’ and ‘church’ are written in the feminine form. The community of Christians we know as church is also meant to be rock-like, to stand firm for the principles of love, grace, forgiveness and justice that Jesus taught, both spiritually and visibly, in heaven and on earth. It is,… we are… the body of Christ, made up of the many parts and callings outlined in the passage we heard in Romans.

We should be a body that exemplifies the individuality of our grace-filled relationship with Jesus. But we are called to serve, teach, comfort, encourage, give, prophesy, to each other, and to the world, all with single-minded, God-focused, energetic, cheerfulness,… together. Collaboratively and corporately, linked by the joints and tendons of our shared faith and willingness to make sacrifices, Christ-like sacrifices.

The era when we couldn’t tell anyone of our faith in Jesus is long gone. The reason for that was down to the timing of Jesus mission and the politics of the time. It should have stopped at the resurrection, and it certainly stopped at Pentecost. We have a personal and living faith, in a living God, Jesus Christ the Messiah, who, through the power of the Holy Spirit gifts us to be the church, the body of Christ.

So the questions this morning, and in the months to come as you pray, study and work with a new vicar, are tough, challenging ones:

To what extent is St. Mary’s as a church, trying to pass an exam at a foundation level, based on facts you’ve been taught in the past, the standard principles and calculations of how things have always been done?

And, to what extent is St. Mary’s living as a church of grace-filled, individually called and inspired Christians ready to use it’s Spirit-filled intuition, cheerfully and energetically to proclaim our faith in Jesus, to teach and inspire people who’ve not encountered Jesus, to serve the community, to comfort those in pain and grief, and to prophesy hope, forgiveness and resurrection, together as the body of Christ?

I’m going to ask you to do something different now. We are going to say the creed, to proclaim our faith in Jesus, the Messiah, the son of the living God. We are going to do that together as the church, the body of Christ, the sum of many parts. But we are, for the majority of it, going to say “I” and “my” rather than “we” and “our”. So each paragraph will start I, until we get to the line “we believe in one holy catholic and apostolic church”. In doing so I hope it will encourage each of us in our own individual encounters with and faith in God, Father, Son and Holy Spirit, and remind us that we are called to be one holy catholic and apostolic church, living out our faith together, in the name of Jesus the living God, and for the sake of the life of the world to come.

Please stand:

I believe, in one God,
The Father, the Almighty,
Maker of heaven and earth,
of all that is, seen and unseen.

I believe in one Lord, Jesus Christ,
The only Son of God,
Eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
Begotten, not made, of one Being with the Father;
Through him all things were made.
For me, and for my salvation he came down from heaven,
Was incarnate from the Holy Spirit and the Virgin Mary
And was made man.

For my sake he was crucified under Pontius Pilate;
he suffered death and was buried.
On the third day he rose again
in accordance with the Scriptures;
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead,
and his kingdom will have no end.

I believe in the Holy Spirit,
The Lord, the giver of life,
Who proceeds from the Father and the Son,
Who with the Father and the Son is worshipped and glorified,
Who has spoken through the prophets.

We believe in and are, one holy catholic and apostolic Church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead,
And the life of the world to come.
Amen.

 

I’m very grateful to my husband Graham (currently raising funds for The Big Issue Foundation by running a slightly surreal online festival called ‘Not Greenbelt 2017’ #notgb2017 on Twitter) for both the exceptional re-writing of the first three paragraphs of my sermon to make them educationally accurate, and for supplying the entertaining image used to illustrate it!

Doing the right thing – Matthew 11:16-19, 25-end Romans 7:15-25

Printer issues! (Right on cue as I post the sermon on the blog, the laptop can’t see the printer – and Graham’s at the cricket!!)

Doing the right thing doesn’t involve un-necessary guilt.

I have a constant and irritating problem, and it involves a computer. Well, to be precise my laptop and our printer. Quite regularly the former will not talk to the latter, in fact frequently my laptop can’t even see the printer. Over the months we’ve had the current equipment configuration, Graham has patiently shown me a whole raft of things that may be the source of the trouble, because it’s never quite the same thing twice. But I’ve a poor memory for tech stuff, and you can bet your bottom dollar that when he’s frantic to meet a marking or report deadline, it will be the moment I simply can’t make them talk to each other whatever I try, with a deadline of my own to meet. I feel guilty interrupting him to get him to fix it, he gets grumpy solving the latest glitch, and I feel more guilty still. Then some time later, problem solved and deadlines met, he gets guilty that he got grumpy. We both feel that we can’t seem to do anything right.

It can be the same with the ordering of church life. Those who have been called to and accepted positions of ministry and authority from those around them can, if they are not careful, live with a constant sense of guilt that they are able neither to fulfil the preferences and desires of every person in every pew, nor bring immediately to fruition every sensible and spirit-filled practice that prayer and prophesy lay on their hearts. We get grumpy, and we feel even more guilty. We think there is no good in us, and we can’t seem to do anything right.

Likewise, when we first hear and read this mornings scriptures, it would be very easy to be left with the feeling that we can’t do anything right.

In Paul’s epistle to the Romans, he’s dwelling on the fact that however much he, or historically the people of Israel, are aware through the Law (the Ten Commandments) that guides how they should live and what the right things to do are, they fail. The Law has in fact been there to show them just how wrong they are, time, and time and time again. From the Old Testament we know that each time Israel has been rescued by God, from starvation, slavery, and exile, it’s not long before they’ve forgotten the faithfulness of God, and they’ve wandered off to place their faith in idols and other gods, only to call on the name of the Lord once again when things turn sour and difficult. We are rightly challenged that we’re pretty good at doing the same thing, and surprised that St. Paul sees himself as being as guilty as any other Jew of his time, or any other man or woman of our time.

In fact, there’s almost a sense of relief for us, in the slightly tortured, guilt ridden words of St. Paul; relief that we’re not the only ones who may spend quiet hours wandering in our heads around the inside of our lives, our motives, our lack of faith, our inability to give enough of ourselves to others, or do the right thing. He may have been externalising his own thought processes to talk to fellow Jews living in Rome, but he couldn’t have highlighted his own failings and humanity better; or ours.

Our Gospel from Matthew this morning also seems to start by suggesting we can’t do anything right. In a conversation that has come out of John the Baptist enquiring from prison as to whether Jesus really was the Messiah, we find Jesus pointing out that their combined ministries have shown the Jews of their time to once again be a fickle generation. Both have been refused a hearing because they are uncomfortable to listen to, and failed to conform to the stereotypes of the current zeitgeist. Nothing changes. People still have a strong tendency of making a song and dance about their own populist agenda, refusing to consider an alternative focus or reason for their endeavours, and forgetting the love and faithfulness of God. We just can’t do anything right.

Or can we? Are we in fact making our things just way too difficult for ourselves, dwelling on our repeated failings, living with a misplaced guilt that suggests that we’re not achieving the right things, and the fact that we have sinned and constantly fall short of the glory of God (Romans 3:23) and all he has called us to be?

It is all very well admitting defeat when we can’t fix the computer, being honest about our failure to be always patient or loving towards our family and our neighbours, or knowing we’ve simply run out of our own ability to give because of our own health issues, but if we forget that under the new covenant we don’t encounter God in a list of rules and regulations but in the grace that revealed his love for us through Jesus Christ our Lord, we’re making our burdens heavier than they need be.

Living with a constant sense of guilt is not a cross that we are called to bear. Yes, we recognise that following the example of Christ can lead us through a narrow gate to a hard road (Matthew 7:14), and that we must take up the cross of whatever ministry we are called to fulfil in Jesus name, because not to makes us unworthy to call ourselves Christians (Matthew 10:38). But that road and cross should not include a load of un-necessary guilt.

Jesus, the gentle, prayerful priest in the second part of our Gospel this morning (Matthew 11:25-30), reminds us that we are called to learn from him, to be his disciples, not just in the things that we focus on doing in his name, but through knowing ourselves loved by God through having Jesus present with us on the journey.

The invitation to discipleship is about more than learning or knowledge, computers or even the ordering of church life; it is the adoption of a way of life that is expressed in terms of doing and being something in relation to Jesus. Jesus grounds the invitation in his own relationship with his Father (Matthew 11:27). The proper ordering of our relationship to Father and Son (we know the one through the other) can be deemed “light” and “easy” because an improper relationship to them surely makes for a much harder and more restless life! We ask ourselves what is our relationship with Jesus showing us, and if we forget the ongoing love, grace and forgiveness of the cross and resurrection, we’re missing something vital.

We do not rest in the presence of an absent master, but in Immanuel, God with us (Matthew 1:23). Doing the right thing requires us to remember why it is we gather around the table as the body of Christ, each individual, each called, each receiving the body and blood of Christ not simply in bread and wine, but in the sense of knowing ourselves to be chosen, forgiven and loved as God’s own children. That is what makes our burdens light, and lets us rest. Knowing ourselves, and those around us, as loved and forgiven, all made in God’s image and called as individuals but yet part of this corporate body, can dispel the load of un-necessary guilt. Yes, we are then called to practice that which we know ourselves to have received in Jesus, and that is what makes the road a hard one. Of course we will at times fail to meet his ideals and ours, but Jesus’ sacrifice was once and for all, for all people and for all our fallings-short. The right thing to do is to remember that we can always and continually return, lay our failings and our guilt at the foot of his cross, repent, receive and turn with a lighter load, to serve him afresh.

“Thanks be to God, through Jesus Christ our Lord.” (Romans 7:25)

 

Cutting out the canker – Romans 15:4-13 and Matthew 3:1-12 #Advent2

 

The remaining, canker free, fruit trees in my garden – from which the birds are largely benefiting at present!

I’m still on placement in the North Hampshire Downs, and was blessed today by a stunning run between the villages, scattering Redwings and other thrushes to the four winds, and narrowly avoiding a flock of Partridge who had less concept of what wings are for! The less said about People In Lycra On Cycles the better.

On the liturgical front, celebrating Holy Communion in a rural church (Tunworth) lit largely by candles was lovely, though with no heating I breathed ‘smoke’ through the whole service and found my hands frozen by the silverware at the altar – all of which made the warm cup of tea provided from an urn in the open church porch much appreciated! At least at the second service (in Greywell), the Eucharistic Prayer was not accompanied by a loud quacking from the river that runs past the churchyard… this time 😉

Some might say as a trainee on secondment I should have pulled the punch that this week’s Advent Gospel packed, but there has to be an integrity with the season, and why should those living among parishes in vacancy not be challenged to consider how they may be being called to consider how God might be calling them to change their ways, just as he calls me to change mine as I write?

 

When we moved to Yateley about 18 years ago, there were 4 fruit trees in the garden. An apple, a Conference pear, a plum tree and a cherry. It is a small garden, but the intention was to keep them all; we are big fans of fresh, home-grown produce.

But within the first 12 months, it became abundantly clear that the plum and the cherry had canker; areas of damage to the bark that at times oozed a nasty brown slime. They were the two smaller, weaker trees, and unsurprisingly they produced no fruit. Since the canker was in the main stem, we couldn’t simply remove an infected branch, as the fungal infection that causes canker would have remained.

We cut them down to ground level, treated the stumps with something so that we didn’t get sucker growth from the roots, and took the stems away to the tip, since bonfires aren’t allowed in our neighbourhood. We didn’t want the infection getting into our compost heaps or otherwise spreading through the garden. The apple and pear have survived, and after a good frost-free flowering period, bear a good crop of fruit.

In our Gospel reading this morning, John the Baptist is effectively likening the Pharisees and Sadducees, the spiritual leaders of their community, to a canker infection in a tree that needs to be cut out and thrown on the fire. The canker itself is the overwhelming arrogance and pride that the Jewish elite took in their inherited relationship with God, forgetting that their God is the maker, creator and hope of all things and all people, the Gentiles included as our Epistle highlights.

Ordinary people were flocking to John the Baptist in their hundreds to receive baptism in the river Jordan. They knew from their scriptures that the Prophets had said that God would come back to his people, when they repented. So people came in droves to repent. Confessing their sins, they were baptised with water in Jordon; not just a symbolic cleansing of individuals, but God doing a new thing in history as they went through the Jordan a second time, 1000 years after the Exodus.

God’s defeat of all evil and the establishment of his kingdom on earth as in heaven, is proclaimed by their actions as imminent. It was the beginning of a true repentance at the heart of ordinary people, that wasn’t just sorry for the day-to-day things they had done wrong, but would be life changing for those who recognised the one who would come immediately after John: the Messiah, the new King of the Jews, the inaugurator of God’s new Kingdom. His roots might be in the House of David of whom Jesse was the father, but this new Kingdom wasn’t just for Israel but for the whole world.

Of course, when the spiritual leaders of Israel sussed what was happening, they didn’t want to miss out on the excitement and anticipation that ordinary Jews were experiencing; but they were met with a very different reception. Not for them the immediate new life and forgiveness symbolised in the waters of baptism. John you see knew that at the heart of their presence was pride in their own status, and the ancestry of the Jewish people as a whole; a purity which they sought to protect.

John prepared the way for Jesus coming, knowing that God really is God; God isn’t simply a kind, indulgent parent who seeks to gently correct his children. Jesus would balance his mission of forgiveness, healing and comfort, with the solemn and stern news that when the Kingdom of God is completely fulfilled, God will demand complete allegiance. In Gospel of St. John we hear Jesus say, “I am the Real Vine and my Father… cuts off every branch of me that doesn’t bear grapes…” (John 15:1-2 MSG). The vine does not even need to be suffering from canker to find itself pruned hard so that it bears fruit!

The spiritual leaders needed to have that made very clear to them, right from the start, and that was part of John’s role. They would find that the easy way to avoid being cut out and thrown on the fire would be to show they were fruitful trees, not hidebound by pride to their traditional rules, regulations and arguments around those bits of scripture they found convenient. In urging harmony between early Christians rooted in both Jewish and Gentile cultures and spiritualities, St. Paul uses our Epistle this morning to takes us back with them to the Old Testament prophesies that not only Israel, but all nations are summonsed to worship, submit to and praise God.

In this Advent season of preparation, we remember today that John the Baptist was the last of the Old Testament prophets even though we encounter him in the New Testament. We also anticipate both our remembrance of God’s incarnation as an ordinary baby in a manger, and the completion of the Kingdom of God at Jesus’ coming again. Binding those ideas together today is John’s challenge to the traditional spiritual leaders of his time echoing forward into our own church congregations who are called to be the spiritual leaders of our own generation, taking our part in the coming of God’s Kingdom. It is a call to take a long hard look at ourselves, individually and collectively, and identify where there might be a certain unhealthy pride in our lifestyle, our roots in and attitudes toward others in the community in which we live, or the practices with which we prefer to manifest our faith.

Before we flock to Jesus for the annual ‘love-in’ at the manger this Christmas, we need to look at where we need to accept God’s challenge and judgement in our own lives, through the power of the Holy Spirit (Rom 15:13). Where is there canker in our lives that needs to be cut out? What in our lives are we being summoned to repent of? It’s not just about being sorry because we can’t seem to help ourselves from making mistakes, but consciously setting aside that which inhibits our ability to share the love of God with others.

The collect that accompanies our Advent wreath today says that Jesus is the incarnation of God’s ‘power’ and ‘love’. Peace should flow from the birth of our Saviour Jesus Christ out through those of us who believe not just in his birth, but the truth of his crucifixion and resurrection too. But it will only come from us understanding that this peace with God and with our neighbour, stems from accepting and responding to both the ‘love’ and the ‘power’ of God visible in that incarnation; the balance between healing from God and obedient allegiance to God. The peace of God, which is part of the fruit of the Holy Spirit (Gal 5) in our lives, will only be seen when the canker of pride and arrogance that makes us think we don’t need to change anything, has been well and truly cut out, and placed on the fire for God’s disposal.

Collect for the Advent Wreath: Advent 2

God our Father,
you spoke to the prophets of old
of a Saviour who would bring peace.
You helped them to spread the joyful message
of his coming kingdom.
Help us, as we prepare to celebrate his birth,
to share with those around us
the good news of your power and love.
We ask this through Jesus Christ,
the light who is coming into the world.
Amen.

Christ the King – In Him, can we? Colossians 1:11-20 Luke 23:33-43

What I think is a male Duke of Burgandy butterfly… a close view of the photograph suggests stubby legs at the front! (Noar Hill, near Selborne, late May 2016)

This morning as part of my placement in the North Hampshire Downs I was in All Saints, Odiham marking the end of the liturgical year with the Feast of Christ the King. My reflections start with the super-moon and a very small butterfly!

Epistle: Colossians 1:11-20  Gospel: Luke 23:33-43

I suspect few of us will have seen the full-extent of the super-moon on Monday, though on Sunday as I returned from a late afternoon service in Greywell I was blessed with a wonderful view of the apparently huge rising of the ‘nearly’ super-moon, in the glowing colour of autumn’s glory. But as there was no-where suitable to pull-off and capture the phenomenon in a photograph, it has to stay purely as a memory.

There was something so fascinating about this phenomenon of the moon being 30-thousand miles closer to the earth than usual, that images of it filled our news bulletins, our papers and our social media. Something we usually feel very far removed from, suddenly appeared closer (due to angles and orbits) and we were drawn into the detail of the moon, especially the craters and their impact ray systems. From a greater distance we normally just accept these by projecting onto them features with which we are more familiar: a man, or a rabbit, depending on our cultural context and physical viewpoint. Instead the different materials of which the moon is made were highlighted, emphasising for those of us that aren’t scientists that the moon is a far more complex thing than perhaps we realised. We understand more of the universe when we are able to see the detail of what we are looking at.

I originally come from the New Forest and have been fortunate to be surrounded by wildlife most of my life, learning to understand the differences in coat colour, markings, size and other physical attributes of some native animals and birds. But it took the discovery and accessibility of digital photography to bring to the fore the detail and significance in an insects eye, antennae, wing-case or legs. Did you know for example that some of the small, rare and beautiful Duke of Burgundy butterflies have only four apparent legs, the vestigial remains of the front two marking out such individuals as males?! It’s important to those studying the viability of butterfly populations to know whether individuals are male or female. We understand more of the world around us when we are able to see the detail of what we are looking at.

On this final feast of the Christian year, known as the feast of Christ the King, we are given the opportunity to understand in more detail the significance of our Servant King by drawing close-up to the cross on which he died.

In Luke’s account of the crucifixion the accepted view of Jesus’ pretentions to the role of a Messiah who brings salvation, inspire mockery and derision with the thrice repeated challenge to save himself. The Jewish leaders, the Roman soldiers and one of the criminals with whom he is being crucified see Jesus as-if only from a distance, and even then, perhaps only as what they want to see: not a man or a rabbit on the moon, or an insect with the usual legs but another defeated and humiliated trouble-maker put out of the way.

Yet the second criminal takes a much closer view. Recognising his own death as justified by the law of that time because of his own wrongdoing, his vision of the innocent next to him is enhanced, and he sees clearly in his character, words and actions, the truth of who Jesus is, and the power of which his crucifixion speaks. For the irony of the mockers demand that Jesus should “save himself” to prove he is “the Messiah, the chosen one”, is that in his crucifixion lies the means by which this King achieves his royal power and offers salvation not to himself, but to all humankind. As in so many other examples from his earthly ministry, it is an outcast from society who is capable of a unique insight into who Jesus is, the Servant King.

The early Christian Hebrew poem that we now read in English prose in Colossians, draws this image of Christ as Servant King still closer, like a telescope on a distant moon or perhaps the macro lens on the minute detail of a passing insect. Here is visible even more detail, highlighting the supremacy and sacrifice of Jesus, giving us a greater understanding of the nature of the God we too are called to serve.

Jesus, it highlights, is the first-born of all creation. In him all things hold together. It is easy to forget when looking in awe at a super-moon or the beauty of a butterfly, that actually they are, because Jesus. Jesus Christ wasn’t simply the person for whom the whole creation was made, it was his idea, his workmanship in the first place, designed for humans to enjoy and care for. He who flung stars into space, created us to rule with justice what he had brought into being (Psalm 8).

But, we’re told, he is also the first-born from the dead. Why? Because the evil and pain that came into that creation through humans wrongdoing, their inability to care appropriately for it and for each other, could only be healed by the very one who created it, the living God. Christ the agent of creation is also the agent of reconciliation, forgiveness and hope, which is why Christ the King, the head of the church, the fullness of God, is a crucified Christ, the Servant King.

As WE look in detail at these close-up images of God made man, refusing to save himself because of you and me, and the world we live in, we should also see something else: Jesus is the blueprint for the genuine humanness which is the gold-standard of what we are called to be as humans. The cross isn’t just about the perfection of love, grace, forgiveness, humility and sacrifice which Jesus made, it is a summons to find and exhibit that love, grace, forgiveness, humility and sacrifice in our own personal humanity.

Unlike the images we have of a super-moon, a butterfly or any other aspect of the world and life around us, whether purely in our memory or on a camera or computer chip, this close-up, detailed image of Christ, the Servant King, can only be retained in our memories, and, importantly, shared with others, IF we willingly admit our own wrong-doings, strive constantly to understand who Jesus is by being up-close to him in all things, and bring that image alive in our own lives.

JESUS withstood the mockery of those who really should have understood and recognised him, and rose with humility above the derision of those whose last laugh was at the expense of an innocent. In him, can we?

JESUS recognised in the words an outcast criminal condemned for crimes he really had committed, a hope and faith in God that deserved a place with him in paradise. In him, can we?

JESUS, first-born of all creation, brought the world into being as a place of beauty, in which the abundance of life was to be enjoyed, celebrated and cared for. In him, can we?

JESUS, first-born of the dead, brought healing and forgiveness to a broken world and to broken people. In him, can we?

In the image of Jesus we show to others in our own lives, can we welcome people into this kingdom of Christ, our King?

One Holocaust, or many? #DontStandBy #HMD2016 #KS2

Today I have lead an ‘Act of Worship’ in the Church of England VA Junior School of the parish I serve.  It has to be based on the Christian faith, but today’s brief is to link Holocaust Memorial Day  with the theme of responsibility for the wider community.(UNCRC: Article 38 – Every child has the right to be protected and cared for in countries affected by war)

Building on the fact that a colleague used the story of the Good Samaritan last week, I will be using the following material, which others may find thought provoking, or helpful to reflect on today.

Excerpt from the story of Corrie ten Boom, the daughter of a watchmaker in Holland. Here is what she says about life after the Nazi’s invaded Holland:

The true horror of occupation came over us only slowly. During the first year of German rule there were only minor attacks on Jews in Holland. A rock through the window of a Jewish-owned store. An ugly word scrawled on the wall of a synagogue. It was as though they were trying us, testing the temper of the country. How many Dutchmen would go along with them?

And the answer to our shame was many…

On our daily walk Father and I saw the symptoms spread. A sign on a shop window: JEWS WILL NOT BE SERVED. At the entrance to a public park: NO JEWS. On the door of the library. In front of restaurants, theatres, even the concert hall…

One noon as Father and I followed our familiar route, the sidewalks were bright with yellow stars sewn to coats and jacket fronts. Men, women and children wore the six-pointed star with the word “Jood” (“Jew”) in the centre. We were surprised, as we walked, at how many of the people we had passed each day were Jews…

Worst were the disappearances… We never knew whether these people had been spirited away by the Gestapo or gone into hiding before this could happen. Certainly public arrests with no attempt to conceal what was happening, were becoming more frequent…

It was [on] a drizzly November morning in 1941… that I saw a group of four German soldiers coming down the [street]. One of the soldiers un-strapped his gun and with the butt banged on the door [of our Jewish neighbours house.]… The door opened…and all four pushed inside…

[Later my sister Betsie and I saw] Mr Weil [our elderly neighbour], backing out of his shop, the muzzle of a gun pressed against his stomach. When he prodded Mr Weil a short way down the [street], the soldier went back… and slammed the door…

A window over [Mr Weil’s] head opened and a small shower of clothes rained down on him – pyjamas, clothes, underwear. Slowly, mechanically,… He stooped and began to gather up his clothing. Betsie and I ran across the street to help him… “You must come inside!” I said, snatching socks and handkerchiefs from the [street]. “Quick, with us!”

Corrie ten Boom, ‘The Hiding Place’ p67-71 (Hodder and Stoughton, 1971)

 

 

The greatest commandment: Mark 12:28-31

Listen and watch very carefully the story this lady is telling: (this is the official video for HMD2016 https://youtu.be/_mk6xNumdgc

Jesus, you asked us not to stand by
when we see people who are suffering and in need.
Help us to show that we are willing to share responsibility
for caring for those who have nothing,
wherever they have come from,
and whatever their nationality or faith.
Amen.

[My husband is a secondary school teacher who will be using different material on the #HMD2016 theme in an assembly tomorrow. It can be found here.]

The Rev’d. Mrs.

From Ecclesiastical, our new Insurers!

Well, I’ve been a Reverend for nearly three weeks. How does it feel? A pretty good fit, like a comfortable new glove.

It’s a title that I have actually been increasingly looking forward to as ordination training progressed. There was no fear attached to it; it was something I knew would come with the calling – part of the deal. In the context of the parish I’m now ministering in, I suspect it will get well used, and I was more than happy to sign my first offering to the pew sheet as “Rev’d Rachel”.

This one’s from the Church Times!

But I have discovered an unexpected emotional response, closely related to the use of the term Reverend. In many cases, on all sorts of post, I am no longer “Mrs.” and that I actually find quite distressing.

Let me go back in time, briefly, to a point a few years ago (no more than 10) when this then Editor of the Diocesan Mothers’ Union newsletter was gently chastised for not using the official and correct form of grammar for anyone who is ordained; it should be “The Rev’d. Mr./Mrs.” when the person is first referred to, and then plain “Mr.”or “Mrs.” thereafter in any extended text. I was careful to get this right from that point on.

And yet, having been ordained I find that almost everything is just written as “Rev” (popularised by a certain TV series perhaps), “Rev’d.” or “The Rev’d.”, often without the full stops or apostrophes. In some ways this doesn’t bother me; I’m not usually a pedant, or bothered about the modernisation of language when appropriate. And, I guess for gentleman who are married, who have never had an appropriate form of address to signify their marriage because they simply remain “Mr”, this perhaps isn’t such an issue.

The Rev’d. Mrs. and her Mr. on Ordination Day (photograph by our friend Stephen Usher)

But you see, I’m still a “Mrs.” and very proud of being so! I’ve enjoyed 22 years of marriage to a wonderful, long-suffering, man, who himself is very proud of having a “Reverend” Mrs. We think marriage is a fantastic institution that is part of our relationship with God, but suddenly any public celebration or declaration of this fact in the envelopes that arrive through my door is being hidden by the dominance of the “Rev” bit of who I now am.

Actually, what I’m really bothered by is not the lovely envelopes from friends that come addressed to the “Rev” they want to congratulate, but the envelopes from Christian institutions (like those shown above) that have also noted the change of status, but seem to think that the “Mrs” bit of me has been subsumed – she hasn’t, I’m still someone’s wife, and very proud and delighted to be so!

[Is it me? Or have other married women had a similar reaction to their ordination?]

Love suffers – a reflection for those remembering

Candles lit in memory of loved ones.

This is the season of remembering. When we remember it makes raw old wounds, the pain of previous partings, and the emptyness of suffering.

Recently my father read the following reflection at a friends funeral, and again this last weekend at a service of ‘Life and Lives Lived’ that marked All Saints-tide. I share it with you now, in the hope that it might speak into the needs of others. It comes from a book he found helpful following bereavements of his own.

Nicholas Wolterstorff is an American philosopher and devout Roman Catholic. ‘Lament for a Son’ is his published journal recording his grieving during the first year following the death of his eldest son, Eric, who died aged 25 in a mountaineering accident. This reflection was put together by Dad from pages 89-90 of the book:

What is suffering? When something prized or loved is ripped away or never granted – work, someone loved, recognition of one’s dignity, life without physical pain – that is suffering.

Or rather, that’s when suffering happens. What it is, I do not know. For many days I had been reflecting on it. Then suddenly, as I watched the flicker of orange-pink evening light on almost still water, the thought overwhelmed me: I know nothing of it. Of pain, yes: cut fingers, broken bones. Of sorrow and suffering, nothing at all. Suffering is a mystery as deep as any in our existence. It is not of course a mystery whose reality some doubt. Suffering keeps its face hid from each while making itself known to all.

We are one in suffering. Some are wealthy, some bright, some athletic, some admired. But we all suffer. For we all prize and love; and in this present existence of ours, prizing and loving yield suffering. Love in our world is suffering love. Some do not suffer much though, for they do not love much. Suffering is for the loving. If I hadn’t loved him, there wouldn’t be this agony.

This said Jesus, is the command of the Holy One, “You shall love your neighbour as yourself.” In commanding us to love, God invites us to suffer.

God is love. That is why he suffers. To love our suffering sinful world is to suffer. God so suffered for the world that he gave up his only Son to suffering. The one who does not see God’s suffering does not see his love. God is suffering love.

So suffering is down at the centre of things, deep down where the meaning is. Suffering is the meaning of our world. For love is the meaning. And love suffers.

Posted in particular memory of RL known to many as Larry. RIP dear man.

How can God’s “Big Love” get through the admin of weddings?

Marriage Regulations hit the clergy

The regulations surrounding marriage have been in our news and blogosphere recently courtesy of the Churchmouse.

The existing rules, as exercised in my patch of the Diocese of Winchester have also filled a significant chunk on my ‘ministry’ during our vacancy. So today, when I noticed MUF had posted his own excellent cartoon on the subject, I thought I’d round up a few of the things I’ve learnt and note them down, as well as reflect a bit on all the admin involved.

Admin. Something I know I’m good with but prone to taking your eye off the ministerial ball. The important thing is probably to hold God in the conversation spaces (whether electronic, phone or personal) that exist around the various things that need doing to get a couple married – something I know I’ve tended to lose sight of in the endless round of ‘sorting out’ the little difficulties that come up. God, I’m afraid has often not got much of a mention. The Diocesan Registrar’s Office, a wonderfully helpful and responsive resource we share with Salisbury Diocese, has got lots of mention. I’ve possibly turned to them more often that to God. Sad, but necessarily true.

I’m not a vicar, not ordained, and haven’t therefore been to ‘vicar school’. However, from working with our neighbouring vicar (who is also our Surrogate – someone who acts on behalf of the Bishop with regard to swearing affidavits for  Common Licenses), I’m not sure how much of the legal stuff they teach at ‘vicar school’. If a training incumbent hasn’t had certain experiences of a ‘wedding nature’ then they simply don’t know where problems might occur, and therefore can’t teach their curates/ordinands/admin support what needs to be understood.

So in summary, what have I learnt so far (and I’ve no way of knowing if these are local rules, national rules, or about to change, so don’t use me as a reference point – though feel free to comment!):

• The Marriage Act applies to both the Church of England (CofE) and the Church of Wales, so a church of Wales priest can officiate as registrar at a wedding in the CofE (useful when you’re in vacancy and the bride wants her Godmother to officiate!)
• Anyone getting married in the CofE who lives in Scotland will need to marry under a Common License because the Scottish legal system doesn’t understand or use the banns system. this one caught us out, but we’re sorted in time for the couple’s big day. Down here in the south I don’t suppose it is common to get a couple coming all this way to marry under a Qualifying Connection!
• With a Common License, it is not the posh bit of paper that comes from the Diocesan Registrar that is important, it is the affidavit sworn in front of the appropriate person (our Surrogate in this case). If there is not time for the certificate to arrive before the wedding (as in the case of couples travelling from Scotland only 2 days before their wedding), then the officiating priest must make sure the Surrogate gives permission for the wedding to proceed. This is simple when the officiating priest and the surrogate are one and the same person – they only have to talk to themselves 🙂
• The Qualifying Connection (or is it only the fact there is one?) must be written in Banns of Marriage book when they are read, even if it is not read out. This one caught me out – we haven’t had as many weddings in recent years and our Banns of Marriage book pre-dates the Marriage Measure.
• Banns of Marriage must be read in a ‘main service’ in a ‘consecrated church’, and therefore can’t (only) be read in the school hall of the planted congregation at which a couple are known and in which they came to faith, nor in the 8am congregation at which a parent regularly worships!

Now here’s a question. Who can read Banns of Marriage?

Some clergy I’ve known let any service leader (ordained, licensed laity or simply with local responsibility) read the Banns at the appropriate part of the service. Yes, at the beginning of our vacancy I was told it could only be an authorised person (priest, read or churchwarden). Now, I’ve recently been told it doesn’t matter!

Our dais at St. Peters Yateley after a recent wedding

Which takes me back to the beginning and my comments about admin. We’re a big parish, serving a community of approximately 14,000 with only one priest (when they arrive). We have no SSMs. We have one retired priest, with a reducing role in Sunday ministry due to ill-health. Yet we have 5 active Sunday congregations.

One priest is not going to know all these rules and regulations they might need to know for the various scenarios of parish life. Most won’t even have the time to ask the Diocesan Registrar the answer to the bits they know they don’t know, and exchange the endless emails that are involved with calming the understandably confused nerves of your average bride and groom who are totally bemused by all this! Some parishes don’t have an administrator, or don’t have some dafty (like me) who has taken a sad interest in the whole thing. All this constant contact with couples does indeed build useful relationships, but I’m not sure that it’s really sharing the Gospel or God’s “Big Love”!! Nor is it helping to grow marriage ministry through our parish churches!

So my experiences of recent months mean I can only agree with the Churchmouse when he states that: 

There may be advantages to the Church in taking the administrative elements out of the Church and putt them into the common framework.

Surely it is more important to place our focus on God’s role in the life of the couples that we as ministers are drawn to have dealings with, and the sacramental nature of the wedding and marriage itself?

The ‘advantage’ Mouse speaks of must surely be not only the appropriate application on a case by case basis of the laws and regulations that are obviously necessary. Perhaps more importantly to the church’s mission, is the advantage of the continued sanity of our clergy and the space need for God’s “Big Love” to be recognised and responded to!

(I note that on 1st April the Diocese of Winchester provided new notes on the marriage of foreign nationals to all clergy and extended notes to the Surrogates of the diocese. My fear is that they will now be superseded by the new restrictions, before the ink is barely dry, or the clergy have had the time to read them!)