Advent light

247f11754cd5847ddbc149fb2acdc2beCarol Service homily for Burton and Bretby Rotary Clubs

Most people don’t expect a sermon at a carol service. But since a good many of you here today find yourselves in church only once or twice a year, I shan’t resist the urge to poke you.

I hear it said that English society is losing the plot, that it’s obsessed with individualism. People think their rights as individuals trump—pardon the verb—their duties as members of society. I hear it said that the church has contributed by having failed to proclaim its message clearly, that it has given in to the zeitgeist in colluding with the forces of secularism.

If you think this and deplore the way in which the Church has retreated from society to become an inward-looking sect, then I say this to you: stop moaning and start going to church. Put your money where your mouth is and change the church from the inside.

“Ah but”, I hear you say (there’s always an ah but). You say “church is only for old women and children”. “Church these days is sentimental claptrap of flowers and pet services and vicars obsessed with chocolate and coffee”. “Church is about middle class complacency” you say. “Church patronizes me with doggerel songs, playschool prayers and infantile sermons”. “Church doesn’t connect with the joys and sorrows of ordinary people” (I suppose members of Rotary Clubs can be regarded as ordinary people for the purposes of this homily.)

Certainly, when I look at celebrity vicars today, I can understand why people think like that.

So let me correct you about Christianity.

It’s not about chocolate. It’s not about vomit-inducing Jesus-is-my-best-friend talks. It’s not about worshipping texts written by people who thought the earth was flat. It’s not about believing fairy stories. It’s not about asking a sky pixie to sort out your problems because you’re too lazy to take responsibility for yourself.

I think Christianity is really quite simple:

  • Every one of us has the divine light within, a bit of the Divine, like a pilot light on a gas stove. The inner Christ.
  • All we need to do is let that inner pilot light grow to fill us from the inside. That’s what Christmas is about. As Mary let the infant grow in her belly, so can we let him grow in ours, for we are all Mary. We don’t need to do anything—the Christ-child within is already there; we just need to let it happen—or rather, we just stop resisting. As we have already sung: O holy child of Bethlehem, be born in us today.
  • As the Christ-flame grows within us it brings to light our egotistical desires and all the vain things that charm us most, then consumes them, often very painfully. That’s the crucifixion.
  • With all the inner rubbish now burnt up, we are resurrected; we ascend to the heights like a hot air balloon now unburdened by ballast. Our inner flame lights the way for others and consumes their burdens. Light as illumination, light as wisdom, light as less heavy.
  • And this with Jesus as the model, the example, divine humanity, the Word.

Christianity is about putting other people on the same pedestal that you’re on yourself. Christianity is about recognizing that we’re all in this together—every living creature, not just humans. Christianity is about giving away your self, because only then will you find yourself. And at this time of year it’s about remembering the importance of being child-like. Not child-ish: selfish, egotistical, me-me-me, but child-like: trusting, exploring, fun-loving, risk-taking.

I leave you with this question: would the child you once were be proud of the adult you have become? If not, use this Christmas, this festival of childlikeness, to do something about it.

A very happy Advent and Christmas to you all.

Christus Rex

prodigal_son33

The welcome

Homily for the Feast of Christ the King 2017 

Ezekiel 34:11-16, 20-24; Ephesians 1:15-23; Matthew 25:31-46

Stir up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded; through Jesus Christ our Lord.

In Latin it begins, Excita, quaesumus, Domine … This, sad to say, is not about Christmas puddings, but is about asking to be excited.

The Christian life is not easy. It’s not about blindly following a pre-established rulebook or imposing rules on others. Jesus did not write an arid rulebook for his followers. Jesus did not think that belief in him could be attained through imposition. He did not come to establish a new religion. In fact more and more I think he came to abolish religion—to set us free from rules for their own sake, by showing us how to renounce all the vain things that charm us most. He came to show us wisdom that has no need of the rules of jobsworths, no need of prosperity and security for ourselves, no need of always having to be right. Then we are free to live selflessly, ego-free, for others.

A Vicar comes in contact with all sorts and conditions. People who are recovering from illness, people who have been in and out of hospital, people who are out of work, homeless, hungry, at their wits’ end, people who’ve endured more hardship in life that I would wish to endure. I witnessed dignified behaviour from people at their most exposed, most vulnerable, weakest. Regal, king-like.

Is this the kingship of Christ the King? If so, it involves accepting stuff that happens. Being passive: the passion. It involves rising above desolation in the hope of a fresh start. Resurrection and ascension. It’s not comfortable: we have to cope with the darkness of the deeps before we can rise to the sunlight. But the gospel readings of the last few weeks have not been comfortable. All of them have spoken of judgment, of exclusion, of condemnation for those who are late, or lazy, or easily satisfied, or who—as today—are hard-hearted.

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Conquering kings their titles take from the foes they captive make: Jesus, by a nobler deed, from the thousands he hath freed.

Who do you remember from your past? Do you remember with gratitude those who punished you, who tried to impress you, who imposed on you? Do you remember with gratitude those who showed you, taught you, encouraged you, goaded you to action perhaps by words that rankled at the time, and then left you to get on with things?

Christ the King never uses power to his own advantage. He shows, teaches, encourages and then lets us get on with it. He is a team captain who works with the team rather than imposes on them; a captain who uses power for the benefit of others rather than for his own self-interest. He is the sort of king who leads us, pushes us, to places we fear to go. He stirs us, excites us, to action. He provokes us to realize that we don’t need to be fearful and ashamed of the past, but that we can move on with the past behind us to great new things. He doesn’t burden us with expectations and rules and shoulds and oughts. He takes them away from us and carries them himself. He is the sort of King who makes our loads lighter, not heavier. Christ the King lifts us from the rut and excites us to look to the future.

Conquering kings their titles take from the foes they captive make: Jesus, by a nobler deed, from the thousands he hath freed.

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Kings have kingdoms.

When Christ the King was on trial for his life, he said his kingdom was not of this world. This is NOT about the afterlife. He was telling Pilate that his kingdom was an inner kingdom—a kingdom of outlook, of attitude, of motive—that powers Godly action here and now. It’s a recognition that the trappings of the material world are part of the layers we surround ourselves with in order to make ourselves look big. Vanity. Illusion. Look at Robert Mugabe and his millions, his palaces, his jets, all the people he has conquered and maimed and killed and humiliated.

We make the ideal kingdom—the Kingdom of heaven—here NOW. Life before death, not life after death. It’s about you and me making a world where we show, we teach, we encourage. A world where we don’t impose. A world where we don’t sit back criticizing others and looking down our noses at them. It’s not a kingdom where we stifle and suffocate and kill, but a kingdom where we excite and inspire others to action.

The Kingdom includes children, who were nobodies in that world—children who take risks, who listen, who experiment, who play, who are uncynical. The Kingdom excludes the pompous jobsworths. The Kingdom stands in judgment of the elites who create and shape things so that they can grow richer and fatter at the expense of the rest of us. Mugabe again.

It’s a kingdom where we seek the lost, bring back the strayed, bind up the injured, strengthen the weak. Where those who had trampled the weak are brought down. A kingdom where people are brought in, and community is restored. Where the tendency to entropy is reversed, where chaos is transformed into cosmos as in Genesis 1. Continuing creation.

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We live messy lives. The mess of holiness. God bless this mess. We honour the King

  • when we forgive others and let go of resentments.
  • when we feed the hungry, give drink to the thirsty, welcome the outcast, clothe the naked, visit the prisoner—thus helping to free them from their pasts.
  • when we realise that the hungry, the thirsty, the naked, the imprisoned, are all parts of us that we have lost contact with—parts of ourselves that are strangers to us. And as we forgive others, we begin to forgive ourselves. This is truly the key to liberation from the past. Harden not your hearts ….
  • when we grow up, and take responsibility for ourselves.

We do all this to refresh and re-empower ourselves in order to do what we say we will do at the end of Mass—that we go in peace to love and serve the Lord, to bring about his kingdom here on earth as it is in heaven.

Advent 2017

Orante_Panagia

Great Panagia of Yaroslavl

St Paul’s Magazine, December 2017

Mary’s uterus: wider than the heavens

From the Liturgy of Basil: he made your womb a throne and caused it to become wider than the heavens.

Margaret Barker’s first seminar drew almost 40 people. I was worried that we might not get double figures. The subject matter, the virgin shall conceive, touched upon early Hebrew images of God, one of which is the veiled (as in the veil in the Temple Holy of Holies), eternal queen mother of god. Accordingly, it is she who conceived, not a young girl from the sticks. These images have come into Christian traditions as variously Mary, spirit, and wisdom.

We heard how, before the book of Deuteronomy was written, a reformation expunged the feminine from the scene. Above all, I saw afresh that every detail in Luke’s story of the nativity had meaning for those who knew the traditions, swaddling clothes, for example, signifying the garment in which the King is wrapped at anointing (look on YouTube at videos of the 1953 coronation and you will see many of the same traditions).

The more you know, the more interesting it becomes and the more you want to know. It doesn’t matter that the stories might be fiction. If they are, they are intended to convey the importance of someone impressive and remarkable, whose message is life-changing.

I sometimes hear people say “I don’t think …” or “I don’t believe …” this that or the other. What I want to hear are the opinions of people who are well informed by research and study, not those who rely simply on prejudice or Sunday school pap. Nobody can say that Margaret is not well informed, so I’m intrigued by her views, and can let them kick about in my head. When it comes to ideas, I’m not an either/or person, more of a both/and. I love ideas.

None of this changes the doctrine of the incarnation. It enriches it. As the infant grows in the mother, her uterus is the entire cosmos nurturing this new way of looking at the world—the infant. This is an image in Wesley’s hymns and Orthodox theology. As we sing every Christmas, the infant can, must, should, “be born in us today” and every day. Every single one of us is, or can be, Mary—a god bearer. (Gents, if you’re worried that you don’t have a uterus, fret not. You do. It’s a little recess in the prostate gland called the prostatic utricle, a remnant of the thing that becomes the uterus in females. Never let it be said that you don’t learn a bit of mammalian embryology).

This is the Christmas story. It has nothing to do with making yourself sick on Quality Street and war films, or stuffing your face with dry turkey and fart-making sprouts, or Morecambe and Wise (never liked them). By all means celebrate the pagan festival and the end of the year and the winter solstice and spring not too far away; enjoy the hangovers and family rows and fallings out and being bored with each other, but remember the real meaning.

Consequences

A recent Church Times article reports good news about church choirs. In places where they are nurtured, congregations grow and priests of the future are produced. Nurturing of course means spending money—you have to spend in order to earn dividends. A new organist at Modwen’s has reinvigorated music there. Summer concerts raised over £1500 for local charities, and drew in about 50 people every week, many of whom had not been before. It shows what can be done in just a matter of months when one puts one’s mind to something.

There seems to be no such enthusiasm at St Paul’s. This is a shame. I hear it said that church musicians should not be paid. Architects, plumbers, roofers, electricians, solicitors can be paid, but not musicians, despite the need for tuition, hours of practice, hard work. The organists we have do splendidly, but they’re not going to be around for ever. Actions, or in this case inactions, have consequences. Draw your own conclusions.

We’re at that time of year when people come to St Paul’s to get out of the warmth. I gather that recently one lady stayed for all of four minutes, reducing the congregation by one twentieth when she left. That was the Sunday I was preaching at Riverside Church on the High Street. Comfortable chairs and comfortable temperature are obviously a turn-off, for there were about 80 people there. Circumstances have consequences. Draw your own conclusions.

As it happens, I quite like the cold, but then I’m a man. Or a dog. Bedrooms should always be cold. It keeps down the germs multiplying. Maybe people come to St Paul’s to sleep—my eyesight is such that I can’t be sure from the pulpit. If I saw a student asleep in a lecture, I would pause, point him out (usually him), wait until he awoke, then ask if I could get him anything like a pillow, and tease him. Didn’t happen often.

Future

Anyhow, back to the plot. We have a problem with the huge building that is St Paul’s. It’s difficult to know what to do about it. All ideas will be considered. But remember that what worked when you were young, pterodactyls flapping about the sky, is not necessarily appropriate now. So think. Pray if you like (actually, praying is thinking), and try to imagine a future even though you won’t be around to enjoy it.

I’m 70 on 6 June 2020 and am obliged to say bye bye if I haven’t gone before. Will I be replaced? That’s doubtful given that my three churches together don’t support the cost of a fulltime cleric—you are subsidised. That may well be appropriate, for I can’t see that this parish will ever be self-sufficient, but the diocese/deanery may take a different view. What sort of clerical service do you want? What sort does this part of town need? Do you care? Maybe all that matters is having a priest for Sunday mass.

The YMCA approached us about hosting a night shelter for Burton homeless, December 2017 to March 2018. The PCC agreed. Of course, there are concerns and I share them. But YMCA are professionals and it’s not in their interest to get it wrong. And the truth is that if we never took risks we’d still be scrabbling round in caves. It’s absolutely right that as well as learning and beauty and worship we should be concerned with social action. It’s a gospel imperative. It might help carve out a role for this church in this part of town.

Finally

Gregg’s made headlines recently with an image of a manger with a sausage roll instead of the infant. It offended some Christians for obvious reasons, and Jews and Muslims because at least in theory a sausage has pig in it. But it has to be said that “Lord Jesus” backwards is susejd rol. So maybe it was a satanic plot. Anyway, it just shows how crass Gregg’s advertising team is, and confirms that all advertising is satanic.

Happy Christmas or nativity or solstice or sausage roll or end of year or whatever. In obstetric terms (back to the uterus), happy celebrations of the delivery of the infant King from the uterus of the veiled queen mother of God. And remember above all else that Christ is born in you today and every day. Raise a glass or six to that.

In Flanders fields

images

Poppy seeds – natural narcotics

A Vicar is in bother for reportedly banning Onward Christian Soldiers on Remembrance Sunday (he didn’t actually – see here – but why let facts confuse the issue?). Other ministerial bêtes noires include Jerusalem (And did those feet, not the other one), I vow to thee my country, and O valiant hearts.

I won’t ban any of them. I like Onward Christian soldiers. It’s a great tune, and the words and images that so offend the PC brigade don’t offend me. We need to be more assertive—how can others have respect for people if they don’t stand up for what they believe? How can we have meaningful theological dialogue if all we believe in is Jesus is my sentimental lover, chocolate, pet services and holding stones?

I vow to thee is my least favourite of this lot. The words are daft. All very stiff upper lip and Bertie Wooster but meaningless piffle. The tune is not one of Holst’s jewels and its span of over an octave makes it difficult to sing. But if people want it they can have it. Maybe one of the reasons I dislike it is the image it conjures up in my mind’s eye of the horsey set in their Barbours and jodhpurs and Alice bands and jolly hockey sticks. And that’s just the blokes.

And did those feet is wonderful sing. The music is real quality, as you’d expect from Parry. But what about Blake’s words? How to describe them? For starters, they don’t mean what most people think they mean. The dark satanic mills have nothing to do with the mill towns of the north—the poem predates them. They almost certainly refer to the institutions that attempt to brainwash people into being Orwellian slaves of the establishment: anything that keeps the rich man in his castle and the poor man tugging his forelock by the gate. In other words, the Church of England and the degree mills of Oxford and Cambridge. Despite being employed by one and a graduate of the tech college on the edge of the Fens, I’m inclined to think Blake was on to something. Or perhaps on something.

And did those feet in ancient time, walk upon England’s mountains green? No they didn’t. And was the holy Lamb of God on England’s pleasant pastures seen? No he wasn’t. And did the Countenance Divine, shine forth upon our clouded hills? No it didn’t. And was Jerusalem builded here, among these dark Satanic Mills? Absolutely not, so gird up your loins, no point waiting for the powers that be to do it; let’s do it ourselves—and the second verse tells us how.

It’s deeply radical and breathtakingly subversive. We need it at least as much now as they did then. Revolution, Comrades. Next time you see Toby and Tristram and Tasmin and Jocasta with their scrubbed faces and telephone number bonuses belting out Jerusalem, have a good laugh. (In Dublin I suppose it would be Ultan, Fiachna, Fionnula, and Derbhla, but they wouldn’t be belting out that hymn and Remembrance Sunday has an altogether different feel.)*

As for O valiant hearts, it’s incredibly moving. There’s no other hymn that for me expresses the stupidity of war in general and WWI in particular: the stubborn pride of military leaders, their callous duping of recruits, the pointless deaths. Never mind the questionable theology (if I banned hymns for that reason there’d be precious few left). Why does this affect me so? Maybe it’s the time Arkwright’s poem was written, 1919. Maybe it’s Harris’s music, Edwardianism dripping from every note. If you’ve read Vera Brittain’s Testament of Youth you might have seen in the text a piece of music by Vera’s brother Edward written I suppose about 1913 with a similar yearning feel.

I’ve always had O valiant hearts at my Remembrance Day services, and always will. It makes me angry and tearful in equal measure, so I have it as the offertory hymn when I go the altar to receive the gifts—which takes my mind off things. This time of year is difficult enough for Vicars with All Souls and Remembrance, and I really don’t need a blow upon a bruise to remind me of the deaths of young people who had their lives in front of them.

The only hymns I really can’t bear are: (1) There is a green hill – terrible theology; (2) All things B and B – words fail me; (3) the middle two verses of Once in royal – Christian children should never be mild and seldom obedient. I’m more inclined to ban tunes than words. But when our generation is dead and gone, nobody will know hymns at all. They are simply not sung any more at schools, other than some posh ones. Funerals and weddings often opt for canned music. They just want a CD of favourite tunes. I’ve stopped caring I’m afraid.

* thanks to my friend Eric for the names. He’s good at that sort of thing.

In Flanders fields the poppies blow
Between the crosses, row on row,
That mark our place; and in the sky
The larks, still bravely singing, fly
Scarce heard amid the guns below.

We are the Dead. Short days ago
We lived, felt dawn, saw sunset glow,
Loved and were loved, and now we lie
In Flanders fields.

Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep, though poppies grow
In Flanders fields.

John McCrae, May 1915

What’s the church for?

censer-incense-burner-01Having to write something every month for the Church magazine always comes as a shock, even though I’m kind of expecting it. This is for November. There’s nothing new.

Attendance figures published recently show that, despite the emphasis on evangelism and the money thrown at new initiatives, C of E attendance continues in freefall. The Christian message is insufficiently compelling to cause people to stop and think.

Today’s young people see the church as negative. It condemns sex before marriage, for example—an immediate turn off for a huge swathe of the population who think nothing of it (neither do I, but I’m not supposed to say so). It gets its knickers in a twist about sexuality generally, about which the Bible says very little, and yet appears deaf to the plight of the poor, the oppressed, the abused—about which injustices the Bible says a very great deal. It is, let’s face it, a leisure activity for prosperous middle-aged and elderly. “Oh, you go to church on Sundays, do you? We go hiking.”

Modern people increasingly don’t believe Christianity is true. Maybe they are don’t hear a convincing version, even if they bothered to go searching—but why should they? Everything that the church used to provide say 50 years ago—companionship, solidarity, friendships, a sense of self-worth, comfort, a listening ear—are now to be had from hobby groups, sport, counselling, self-help groups, and so on, without having to grovel for being miserable sinners—which is what the church generally has you do as soon as you’ve sat down from a good sing. People don’t see themselves as sinners. They work hard, they love their families, they do their best for their neighbours, they try to stay out of the clutches of the law, and they, entirely understandably, say “I’m not a sinner”. And to cap it all, the church is portrayed as being utterly hypocritical. Just look at the contrast between what it says about child abuse, and what it actually does–or rather doesn’t do if reports are to be believed.

As for the faith, most people see it as life-denying and over-regulated. This is criminal. The mission Jesus gave the apostles was simply to teach others what he taught them. He made few if any statements about how to get to heaven, but rather showed us how to live here on earth, and he said this was heaven. He taught in parables so that listeners could come to their own conclusions. Despite this, neurotic church people have made it all into a school register, good attendance and gold-stars being rewarded with Nectar points for the afterlife. We make his love too narrow by false limits of our own; and we magnify his strictness with a zeal he will not own. No wonder people dismiss church.

In the film Chocolat there are two visions of church. The first is cold, gloomy, repressive, and governed by yesterday’s people who oppress and control. Then, the wind blows open its doors. God the disturber exposes unhappiness and hypocrisy hiding behind judgmental pomposity. ‘Church’ that was an oppressor becomes a liberator.

I think Christianity is really quite simple:

  • Every one of us has the divine light within, a bit of the Divine, like a pilot light on a gas stove.
  • All we need to do is let that inner pilot light grow to fill us from the inside. That’s the incarnation. We don’t need to do anything; we just let it happen. We need to stop resisting. O holy child of Bethlehem … be born in us today.
  • As the flame grows it brings to light our egotistical desires and all the vain things that charm us most, then consumes them, often very painfully – that’s the crucifixion …
  • so that we ascend to the heights, unburdened, unshackled, to light the way for others and lightening their burdens. Light as illumination, and lighten as make less heavy,
  • With Jesus as the model, the example, divine humanity. The Word.

That’s it. All the rest—doctrine, dogma, rituals—is poetic window dressing, some of great beauty, but some well past its sell-by date, fit only to be ditched.

During my training I visited a Hindu Temple in Leicester. It quite took my breath away. Lovely smells, colour, activity, devotions soaking the Temple. A family having a blessing here, people preparing a meal over there. Children playing here, adolescents chatting there. Religious bric-à-brac that knows nothing of middle class good taste or the appalling stifling conservation police. Facilities for hospitality, pastoral care, social action, learning and devotion. No moaning about how things used to be “when I was young,” but rather living in messy reality. It’s life affirming. I hope that heaven—if there is one and I ever see it—will be fragrantly chaotic like that Temple.

Is this an unrealistic dream: life that is fragrantly chaotic, open in every respect? Life that is fun? Not simply beauty of craftsmanship, but beauty of the human spirit, open and saying ‘yes’, like Mary was open, saying ‘yes’? We don’t need church—we need to live. Jesus didn’t come to form a new church, he came to show us how to live. He came to abolish religion.

As we prepare for another Christmas, let’s celebrate life abundant, not life resisting; life enabling, not life denying. Sin is life unlived.

KBO

parody-of-the-famous-scene-by-a-basil-lookalike_542319Homily for Proper 22 Year A by Phillip Jefferies

Isaiah 5: 1-7. Philippians 3: 4b-14. Matthew 21: 33-46.

Since the world appears on the whole to work according to reason, it would be logical to expect reasonable outcomes from things. You get in your car, turn the ignition and, if it’s got fuel and the battery’s not flat and it’s not flooded or damp, then it starts. That’s a fairly reasonable expectation – unless you’re Basil Fawlty. If your logic is like that of the owner of Fawlty Towers then when your car doesn’t start, you count to 3 and if still nothing happens you give your car a thorough thrashing.

But that is an unreasonable expectation. In the readings today we’re bracketed by vineyards – it could be a rollicking prospect, but it’s not! The parables of the vineyard in today’s readings from Isaiah and the Gospel of Matthew (and separated by about 800 years) disappoint and confuse.

It would be reasonable to expect good outcomes, perhaps euphoric even. In the first instance Isaiah’s poetic and ballad-like vineyard, against all reason, only produces a barren acidity that stinks. Matthew’s allegory of the vineyard of Israel results in the skewering of their long awaited Messiah, Jesus, by their leaders, the very defenders of the faith.

And then, in between, comes S Paul’s experience. Paul, Hebrew to the core, as to the law, faultless—a good Pharisee, no less! However, against all expectation, Paul seems to have lost everything and, what’s more, finds himself in prison. Now that doesn’t seem fair. Not a reasonable outcome you might think, for either a Roman citizen or a faithful follower of Jesus Christ—nor, within the justice of God, does it appear reasonable either. What is going on?

My Classics master with a crystal-clear mind, with 25 years as a sidesman, who never missed an 8 o’clock, was seriously confused when the frost took all his chrysanths. Stuff happens! Perhaps he’d imbibed too much vintage Greek because Greek philosophy, on the whole, centred on perfection. Greeks loved the circle with its symmetrical completeness. They loved the perfection of the universe swirling round the earth in perfect concentric circles.

They loved mathematics: Pythagoras’ Theorem of the square on the hypotenuse fame was wonderful, perfectly divine when it produced an integer, as with a 3, 4, 5 triangle. But when the answer was not a whole number, as with a 5, 5, 7.0710678 …  triangle, or was expressed as a fraction, Mr P was unhappy. Imperfection and infinity didn’t fit in with the divine.

Mr P couldn’t cope with imperfection; he tried to suppress his discovery. If it’s not whole then it’s not perfect and it’s not divine: there was no closure, no completeness. On top of that, the planets, it was discovered in due course, revolved not in perfect circles, but at best in ellipses. And nor did they go round the earth. What a mess.

We seem to be making an awful mistake expecting perfect outcomes. I don’t know what expletives Paul used: pious Christians would say “none whatsoever”. But Paul was doing all the right things and was in prison. He’d at least say: “This isn’t quite going to plan, my word!” You can say that again! And on top of a pretty blameless life, Paul was a Roman citizen, to boot. “Sod this for a game of soldiers”, as the Vicar might say, would be more appropriate.

But Paul soldiers on. He’s got his feet on the ground—well, to be more accurate, he’s got his feet in prison shackles. He knows stuff happens—stuff that, in all reasonable justice should not. He does, however, have a coping philosophy to see him through: he says, “I press on”. I expect there was a prison mug telling him to Keep calm and carry on. And what else can you do? Stuff happens and you have to get on with it. This is the language of hope, not of assurance, certainly not of certainty.

Paul says something else. He says that he lets go of what has gone before. That is what we are frequently urged to do: to let go—and it is essential from a practical point of view. You can’t withdraw from the track because, now and again, you come a cropper. That, it seems to me, is the awful stupidity of the present hysteria of calling people victims and, even, to expect closure on anything unpleasant from our past. We deal with it by getting on with things. I mean, our historic life is an essential and rich part of our present life.

All of us have a past, with good and bad stuff back there. It is part of the truth of who we are. Sometimes it is less manageable than others – and even the marvellous memories can upset us. That’s life: neither pretend it didn’t happen nor let it stop you dead in your tracks (well not for long, anyway). Press on—not with closure or with perfect or even satisfactory outcomes but in hope.

In the desolation of the dreams for our vineyard, God doesn’t make it all right. Rather, He reminds us who actually owns this vineyard we occupy: first, last and all stations on the line, the landowner is God.

Sacramental assurance

247f11754cd5847ddbc149fb2acdc2beI’m intrigued by the frequency with which different people receive Holy Communion. Some receive daily, some twice or thrice weekly, some weekly, fortnightly or monthly. Some receive only three or four times a year. I suppose it’s a matter of personality, tradition and upbringing. Even theology too. But I can’t help my mind wandering. So bear with me in this gentle meander.

First, let’s consider those who receive three or four times a year. Clearly they don’t feel the need of the sacrament in that form any more often. Perhaps they are pure, holy and incorruptible,. Maybe there is nothing more to be said. Or perhaps the sacrament that they receive so infrequently has been so powerfully consecrated by a minister so virtuous that its efficacy is so very long-lasting, despite the havoc wrought by gastric acid and intestinal and hepatic enzymes. If so, I can see how three or four times a year would suffice.

Or perhaps it could be that the gastric acid and digestive juices of this group are weak, thus having little effect on the mystical power inherent in the consecrated bread and wine, which are thus largely unaffected by natural secretions. There is another possibility, namely that these people are all recovering alcoholics and so not permitted wine more often than three or four times annually. Of course they shouldn’t have it at all unless, as in the case of a former King of Saudi Arabia, the alcohol turns into fruit juice as it passes the cricopharyngeal sphincter. Frankly, I think this argument is stretching things a bit, and it seems to me that one could never establish the truth since if one asked such people of their boozing history they would almost certainly tell fibs.

At the other extreme there are those who take the sacrament daily. How might this be explained? Perhaps they are very, very wicked indeed and need constant mystical reinvigoration. Or maybe the priest who consecrates the elements is a very naughty boy or girl with as a result such weak powers that the efficacy of the sacrament is ephemeral. Or maybe these priests have been ordained by a bishop who is not a member of the right club, or has the wrong sort of genitalia. Or maybe, just maybe, these people have such powerful gastric secretions and intestinal enzymes that the spiritual power of the elements stands no chance whatsoever.

A research project calls. It would involve volunteers of course, together with physiologists, lab technicians, geneticists and theologians: a multidisciplinary project to elucidate a tricky issue.