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!
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.
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.
The Dean and Chapter of Winchester Cathedral offer the curates of Winchester Diocese the wonderful opportunity of preaching at Cathedral Evensong towards the end of the curacy. It’s a daunting thing, but a huge privilege, and today it was my turn. Normally, this would be undertaken in ‘choir dress’, but since tonight was the first Evensong of the Feast of St. Philip and St. James tomorrow, they got some of their gorgeous robes out and of course, I had to fit in.
There was also a serious message to share as well, and one I felt was timely in this ‘election’ season:
It is all too common in the media frenzied world we live in, that when some key moment in history is being played out, like the announcement of a General Election, those who live by a well-poised microphone, seek an interview with the key players. Sound-bites are demanded to enable us who feed on the all-consuming media-machine, to discern the so-called truth. The media wants to know ‘who?’, and ‘what?’, and ‘why?’, so they can be first with the relevant ‘scoop’, grab reflections from the most note-worthy analysts, and massage our minds with ‘breaking news’.
The little group of Greeks who plagued the most approachable of Jesus’ followers for an interview with the wandering rabbi who’d just been greeted in Jerusalem like a conquering hero, could well have been the early equivalent of today’s political editors. One might imagine that the ‘who’, ‘what’ and ‘why’ of a political leader on a donkey would make good copy!
However, despite the tendency of those who saw their world in ruins and yearned for freedom from the tyranny of occupation to wish it otherwise, Jesus was no conquering hero, or political leader. He was however someone who sensed the change in the tide, as the welcoming Jews who were fascinated by the miracle of Lazarus’s resurrection fell away at the sound of Pharisaical sarcasm, and were replaced by these curious Greeks. Jesus, the Son of Man, knew that what lay next for him was as much of consequence for these gentiles as for his fellow Jews; so they might as well get their click-bait sound-bite, then they could go away and analyse it as the events that revealed its truth unfolded in the week to come. It obviously worked, otherwise we wouldn’t still be reading it today!
“The hour has come…” sounds like political rhetoric worthy of Winston Churchill; less so a discourse on the germination of a grain of wheat. Yet it is that image that holds the kernel of the message that Christ’s impending death and resurrection represented. The pun is intended, for the kernel of a seed is packed with energy and the building blocks like starch, protein and fat, which allow it to grow through the soil until it reaches the sunlight to make its own food and reproduce. Christ would die to bear much fruit; the fruit of the Kingdom of God that would form from a single, sacrificed grain of hope.
For the exiled people of Israel, reading in Babylon the words prophesied by Isaiah decades earlier, the seeds of their hope lay in the traditions of their faith. Their complaint is that God is ignoring the right of his people to see in their generation the fulfilment of the promises made to the patriarchs. They dimly remember that they were called to be a great nation, as numerous as the dust of the earth (Gen 12:2-3), and a blessing to all peoples (Gen 28:13-15). Yet defeat and deportation have left them too numb to grasp the truth that the power of their creator God extends from their past, through this present suffering, well into the future, in which lies the fulfilment of those promises. Like the writer of Psalm 25, they are asked to wait for the Lord, not in the insidious doubt that breeds despair, but in the sort of confident expectation that breeds hope.
The exiles in Babylon would eventually find that hope in the restoration of their lands and temple. But their future leaders would again become so hidebound to an understanding of God which they created in their own flawed image, that they would fail to recognise the means by which they would indeed become a blessing to all peoples, and so they crucified their flawless Saviour. It was to this sacrifice that Jesus refers in his response to the eager plea of the Greeks for an interview. It would in fact be they who, at Pentecost and because of his resurrection, would be among the peoples to whom God’s new covenant with all people would be inaugurated.
How much are we like the Pharisees, forming our image of God on the basis of our own flaws? How much are we like the exiles in Babylon, prey to insidious doubts that God perhaps has forgotten us? If it is not us for whom we are concerned, perhaps it is the defeated souls who wash up on the shores of the wealthy west, almost as devoid of hope as they are of the money that bought them a dangerous passage, powerless to battle the bureaucracy of borders? Or perhaps it is the young for whom we are concerned; especially those faint and weary from the constant expectation that everyone can be above average, who fall exhausted into an epidemic of depression?
Have we not known? Have we not heard? That our faith is in the everlastingly faithful creator who has revealed himself to us in Jesus? That it is we who are called to be the grains of wheat who by sacrificing ourselves, our time, our effort, our money, even our political differences, on behalf of others, will be serving Jesus?
The chances are we do know, and we have heard, but making a life of sacrifice and service a reality is much harder than perhaps we would wish. We yearn to change a world that at times seems in ruins, and free it from the tyranny of injustice, yet the work can seem fruitless. Subsuming our own needs and desires into the sometimes unpopular, awkward, perhaps even isolating work of serving others, is tough. Which is why we too need to catch hold of more than the sound-bites of Jesus’ ministry, and pick up again the seed of hope he holds for each of us.
Christ’s death and resurrection, in obedience to his Father’s will, gives everyone the opportunity for a relationship with God that guarantees his presence with us through the power of the Holy Spirit. However much of a struggle it is, if we have faith in Jesus and follow his example, we will find that he is with us. If we wait in confident expectation of his presence among the tasks we do at his command, then we will find our strength renewed for the work we do to serve others, and our lives bearing much fruit in the name of Jesus Christ, our Lord.
Let us pray:
We give thanks to you our risen Lord, that in your death and resurrection you offer all people the seed of hope. Help us to be this seed, and growing through acts of love, sacrifice and service, bear the fruit of your Kingdom.
Faithful creator, incarnate through the power of the Holy Spirit, inspire in us the courage to act responsibly towards your creation, that we might not remove the seeds of hope for future generations through our careless abuse of the world’s resources.
Remembering that in your flawless humility you suffered for us, Jesus, work in the words, actions and policies of our leaders and media to offer a fresh vision of truth, justice and the renewal of hope for all people.
We remember from our Diocesan cycle of prayer those who are refugees and asylum seekers, and all who find themselves struggling for hope in the face of bureaucracy, injustice and exploitation. Loving Jesus, give us the courage to work for the right of all people to safety, security and freedom, as we serve others in your name.
Lord Jesus, we know ourselves to be fragile, and many for whom we care to be faint and weary from the cares the world places on them. We remember in a moment of silence those known to us who need to know your comfort, healing, presence and peace…………… and strengthen those who share their own journey to wholeness in support of others.
May the grace of our Lord Jesus Christ and the love of God,
and the fellowship of the Holy Spirit be with us all, evermore. Amen.
On the occasion of national celebrations for Her Majesty’s 90th Birthday, I found my self covering a service of Holy Communion in a parish a mere five minutes from my home, rather than the usual 25 minute drive to Old Basing. It’s been a while since I was in St. Mary’s Eversley, but as they work through a vacancy this is the first of a couple of services I’m for them. Due to the celebrations of The Queen’s birthday the service also included the treat of listening to the choir sing Zadok the Priest!
I wonder how many times in her long reign Her Majesty The Queen has felt like she is dining at a Pharisee’s house? Perhaps we best not answer that question.
Pharisees got such a poor reputation from the Bible that they became an adjective in our dictionary, a synonym for hypocrisy and dissembling. But, at least at first view, Simon the host in our Gospel passage seems on better terms with Jesus than some of his legalistically minded brethren.
Simon is willing to invite Jesus into his home; pity he forgets to make Jesus welcome too.
When you look at footage of Her Majesty’s 265+ foreign visits, I wonder if like me, you are struck both by the number of symbols of welcome which she encounters: in Tuvalu she was borne shoulder high into the sea in a boat carried by warriors; in Northern Ireland she received a model of the infamous Game of Thrones throne; she received a wooden plaque from athletes in Sierra Leone ; a silver box of soil from World War 1 battle grounds whilst at Wellington Barracks; and in a New Forest clearing in 1979, she was presented with a small posy of garden flowers by a 10 year old girl, who had to curtsey whilst wearing a trouser suit!
I wonder if she’s ever had her feet ceremonially washed?
Many of us will know that common courtesy and tradition in first century Israel-Palestine, should have meant that whatever Simon’s view of Jesus’ status, as a guest entering from the dusty street, Jesus should have been made welcome by having his feet washed. As social faux-pas go, it was quite a big omission. Perhaps it’s a sign of Simon’s confusion about Jesus: is he a prophet or a problem; a servant of God or a seditious dissenter?
An intruder enters and with emotional excess, makes up for Simon’s slight.
The Queen knows a little of intruders too: when in 1982 a gentleman entered her Buckingham Palace bedroom, she said afterwards to those who praised her calm reactions: “you seem to forget that I spend most of my time conversing with complete strangers.”
So did Jesus. His Kingdom-building ministry meant he was constantly on the road, meeting strangers, most of whom were as confused as Simon the Pharisee about Jesus’ role in the world. Unlike the woman with the alabaster jar: she knew exactly what Jesus’ role was; he was her King.
We don’t know what the Palace intruder said to his Queen, just as we hear nothing except weeping from the woman pouring her wealth over Jesus feet. But unlike the Palace intruder, she is a disciple, someone who welcomes Jesus and recognises him as the Messiah; it’s just she doesn’t need words to say so.
In scripture we hear Simon’s concern for the impropriety of the situation overwhelm any understanding of his own mistake – he’s much more worried about her past mistakes than his current ones. He cannot see beyond these to the service and powerful symbolic action that she is making towards Jesus. Simon seeks to score points, rather than understand the depth and dynamics of love and forgiveness, faith and servant-hood.
They are hidden from Simon, deep in that alabaster jar, those tears, that hair, and in Jesus’ unflinching understanding of the woman at his feet: who here is serving, who is being served; who here is King, and who given a Royal inheritance?
Anointing with Oil of Chrism is a sign of Royal status. It was the most private bit of the Queen’s coronation, the part that wasn’t televised. During the singing of Zadok the Priest, the symbols of her status were removed, and in a simple white dress, the oil of Chrism “was poured onto her hands, her chest and her head, to show she was being set apart to serve and love her people in all her actions, with all her heart and with all her mind” (‘The Servant Queen and the King she serves’). To Her Majesty this was the most important part of her coronation, the point which most strongly symbolised the sacrificial qualities of the loving service in which she would devote the rest of her life to the peoples of this country and Commonwealth. Through that service she has sought to tell forth the praises of her Lord Jesus Christ, in the words of her Christmas messages and in the way she relates to people. She may have had Prince Philip at her side all these years to support her, but it is her Christian faith that has been at the “inspiration” and “anchor” of her service.
The woman with the alabaster jar was serving and anointing Jesus because she recognised him as her Lord and King. Something had happened that meant she had seen in him the undiluted love of God and so she placed her faith totally in him. But whilst it was her that was anointing him, at the end of this encounter it is Jesus who serves her with an anointing not of oil, but of public words of forgiveness with which to step forth into the freedom of a new life.
In baptism the stories of love, forgiveness and freedom come alive in the symbolism of water, the stories of creation, of Exodus, of new life. It is the point where we are to invited to metaphorically rise from our knees and start our journey through life taking with us the peace of Christ. As part of this, in some Christian traditions, the oil of Chrism is used as part of baptism services, underlining the fact that through baptism we are made Christ’s Royal people, anointed to serve others, as Christ has served us.
In a world where we are encouraged constantly by the media, by politicians, by economists to make judgements about others, the truthfulness or otherwise of their statements, the validity of one person’s rights over another’s, it is easy perhaps to forget that we are called by Jesus simply to serve one another.
If we are baptised, or wish to be baptised, then to fitly live out our baptism we must make sure we do not live like Pharisees. To show that we have received that anointing for service, we are called not to simply invite the stranger in, but to make them welcome. We are called not to judge the style or degree of another’s sin, but to forgive it. We are called not to hide our faith, but to proclaim it in abundance, by word and action. We are called to live lives as Christ’s Royal people, such that we make others feel not hopeless and downtrodden, but like royalty themselves.
As we celebrate Her Majesty The Queen’s birthday and her life-long commitment to Jesus, let us live as a true witness to the faith we share with her, “inspired [as she herself has said] by Jesus’ simple but powerful teaching: love God and love thy neighbour as thyself – in other words, treat others as you would like them to treat you.”
St. Mary’s Eversley, it was a joy to worship with you; thank you for the warm welcome. I look forward to an early morning BCP with you in a few weeks time.
The Christian women of Old Basing decided some months ago that whilst the women of The Bahama’s had wanted an interactive reflection on John 13:1-17 (something of which I was unaware at the time), they would prefer to have the more usual speaker for this years World Day of Prayer, and asked me to speak. So today, I shared with them a few thoughts,… and gleaned some of theirs.
“Do you know what I have done for you?…
Do as I have done for you!”
This [jug and bowl] set, complete with small, matching towel, was a gift from my sending parish last Pentecost, when as a family we left in preparation for my ordination and coming here. It was very specifically given as a sign of the service I would be offering to the communities I will work in as an ordained minister, not just in my diaconate year, but always. The reference to the passage that is our Biblical focus today, is unmissable.
Jesus lays aside his garments and takes up a [towel] or apron, kneeling at people’s feet, as a slave would. He, the once and for all Messiah, [pours water] onto soiled, dirty, feet, making them clean. The symbolism is spelled out clearly in the scripture – as Jesus has served his disciples, has become a slave to their needs, so they should go and do likewise!
The connection to the slavery and service offered by the ancestors of many in the Bahama’s is also obvious. Equally, many of us have given much of our lives to serving others – service perhaps of our country, almost certainly of our church; service to various charities, to neighbours and friends in crisis; we will have served our family with an outpouring of love wherever possible, whether it’s been reciprocated or not. Those acts of service hopefully continue, and it is through them that we rightly offer spaces for God’s blessing of the lives of others.
So, as we re-visit this probably familiar passage, what more does Jesus want of us?
Jesus was preparing to lay aside not just a few moments of his life in the service of others, nor the length of natural life in enforced slavery as did so many during the height of the slave trade, and sadly still today in some places of the world. We know Jesus gave up life itself, willingly, freely, as a sacrifice for the whole of God’s creation. It may have been the ultimate freely given gift of grace, but it was given with the anguish of God’s broken heart as well as a broken body. There was pain in these Jesus’s actions among friends in the Upper Room knowing that one would betray him, the anguish of his submission to his Father in the Garden of Gethsemane, in which he also knew his Fathers’ anguish that it had to be this way, and then heaped on this, the physical suffering of the cross. In it all Jesus was conscious of his divine origin and destination, and that this was the most critical task laid on his place in this world by God.
When he bled on the cross – the action we remember in the Eucharist alongside his other command to ‘do likewise’ by sharing in bread and wine – When he bled on the cross, it was a cleansing from sin and our tendency to ‘fall short of the mark’ as Fr Alec put it in this months “Basinga”. It was the ultimate act of love of the Son of God for every other child of God, then and now.
Christ’s was a sacrifice for the future of God’s Kingdom, a drawing not just of his own generation into relationship with God, but the ‘supreme work’, a once and for all sacrifice so that all people in all places of the world, from the Bahama’s to Old Basing, might recognise God’s love for them, acknowledge their shared humanity in Christ’s image, and proclaim it to each forthcoming generation.
So let us change the footwashing image slightly. Let us take a more ordinary jug and bowl, one that we might use daily to prepare food rather than place on the mantle-piece, and think for a moment how it might be if we poured [our blood*] out over one another.
Our blood is our life, we can’t carry on without it, we lose too much of it and we pass out. Healthy blood also contains cleansing properties, fighting off the bacteria of those bugs and diseases that can cause us harm. The DNA markers that we find in our blood, can be found in future generations of our family, however distant, to mark them out as having a shared heritage. Our blood can on occasion be donated to save the lives of others.
Slaves who died, did not do so willingly as Jesus did. They died because of people’s inhumanity to their fellow humans, a lack of recognition as to a shared place in God’s creation.
Sacrifice is much more about freely giving up something important to us, something we hold dear, more-so than straightforward acts of service where we might enjoy the effort and be happy to give up the time involved. Sacrifices include those things where we may be less likely to see the benefits of in the lives of others, or within our own lifetime – they are an act of faith, designed to give life, focused on the future.
We may feel that we have already made sacrifices in our lives. Perhaps we have given up a career for our family, or some of our family life to take forward a career or calling. But our focus this morning, and this passage in particular, asks us how radical and sacrificial can our love for those around us be today, and in every future day?
What can we sacrifice, from which we may not gain any benefit but which would enable others to more fully experience the love and forgiveness of Jesus? How do we pass on our Christian heritage, including that of this Women’s World Day of Prayer, pouring out our faith-blood like we might donate our actual blood and DNA, to future generations?
I’m going to invite you now, in a few moments of silence, to consider those questions. But I don’t want you take away your answers in silence. It would be lovely if we all knew what they were. So, whilst we are having our refreshments after the service, if I may, I would like to interrupt us briefly**, so that we can talk about what sort of sacrifices we feel we are able to make. Whether or not they are directly related to Women’s World Day of Prayer, we can think about how we might make them happen, because Jesus wants us to follow in his footsteps, to “DO as he has done to us”!
* After a Twitter conversation, the ‘blood’ was cheap tomato ketchup, watered down a bit, with added red food colouring. I was told it was reasonably authentic!
** I carried out my threat to interrupt them. The feedback centred around the need for health (excercise specifically I think) to be more closely associated with social welfare, and the levels of isolation experienced in the community, I think particularly by elderly (who were well represented in the congregation). I challenged them to have done something as a community of Christian’s about one of these issues by the time they gather for next years WWDP.