Hearing Salvation

Where is salvation – liberation from any form of slavery or oppression in our lives, whether imposed or self-imposed – to be found?  And where is redemption – wherever, contrary to the natural order, good is the supernatural fruit of evil – to be found?

The answer isn’t Jesus.

‘Jesus’ is the answer to the question ‘In whom are salvation and redemption to be found?’ or, ‘From whom does all salvation and redemption come?’

‘Where is salvation, or redemption, to be found?’ is a different kind of question; a question that could be reframed, ‘Where can Jesus be met?’

For Zacchaeus (Luke 19:1-10), salvation is found in a sycamore-fig tree; redemption (the fruit, in his case, being giving half his possessions to the poor, and paying back four-fold anyone whom he had cheated) found in offering Jesus hospitality in his home.

Jo and I have been watching Goldie’s Band: By Royal Appointment.  This three-part documentary followed musician Goldie’s quest to find talented young musicians who have overcome disadvantage, bring them together to form a band, compose music and, ultimately, to perform their songs at a one-off concert at Buckingham Palace [check out this track, heaviosity].  The young adults involved come from a range of backgrounds including experience of geographic or cultural isolation, abuse, abandonment, criminal involvement, and physical- or mental-health issues.  Sadly, they are in no way exceptional in what they have experienced.  Where they are exceptional – and inspirational – is in how they have responded to those circumstances.

In each case, these young adults have found an ongoing measure of salvation and redemption in composing and performing music.

Whether or not they recognise that the salvation and redemption they experience comes, ultimately, from Jesus.

It is important that we should recognise this.  It is too easy for those of us who believe that salvation and redemption come from Jesus to fall into the trap of believing that, therefore, salvation and redemption are to be found in the church.  And such a belief will successfully contain the gospel – the good news – about Jesus within our walls.  Instead, we need to imaginatively engage in the task of seeing salvation and redemption wherever Jesus is at work, in order that we might point him out to those who are experiencing his mission.

Baptism : Corporate Faith : Personal Faith

Lent is a season bracketed by baptism: recalling Jesus’ baptism plunges us into the wilderness with him; to emerge again on Easter Sunday, a day on which the Church has traditionally baptised new believers.

I regularly hear adults who have come to faith asking to be baptised, because although they were baptised as a baby, their parents did not believe in God (or at least, not in the way that they themselves have come to).

Anglicans do not re-baptise.  Technically, no Christian tradition re-baptises, though some consider previous ‘baptism’ to be null-and-void.  But would non-believing parents make an infant baptism null-and-void?

If you were brought to God, albeit by parents who did not fully appreciate what they were doing (do you?), albeit by a local Christian community who never saw you again (but who promised, at the very least, to pray for you), and it was declared that in your being brought to baptism God was adding to our number those whom he is calling; and if, having been raised outside of the family of faith, you have as an adult come to the decision to be counted among God’s family; if you believe that what took place at your baptism had no connection to your eventual response to God’s call, then I respectfully suggest that you think again ...

I also regularly hear Christian parents, who worship within an Anglican context (a tradition which, like almost all but not every Christian tradition, baptises the children of believers), tell me that they have not had their children baptised, because they want their children to be able to make that decision for themselves.

But infant baptism is not concerned with the child’s decision.  In infant baptism, the parents make promises to draw their children by their own example into the community of faith and walk with them in the way of Christ; to care for them on their journey of faith, and help them to take their place within the life and worship of Christ’s Church.  In this responsibility, parents ask for God’s help.  Moreover, the congregation as a whole agree to support this family by upholding the child in their new life in Christ, again with the help of God; and godparents agree to support the family by sharing in the parental responsibilities, again with the help of God.  That is, we do not expect our children to come to faith for themselves in a vacuum, but we raise them according to our own example, asking God to help us fulfil the responsibility he has entrusted us with.

Baptism is the sign of the New Covenant made between God and his people, in and through Jesus Christ.  And the covenant commitments God makes with his people (through Noah to every living thing; through Abraham, confirmed to his son Isaac and to his grandson Jacob; through Moses to the people of Israel; through David; through Jesus) are made “to you and your children” or your descendants.  It is often said that God has no grandchildren, only children; but that does not seem to me to resonate well with the testimony and the promises of Scripture, and I think we need to find a better way to express both corporate and personal faith.  Children of believers need to decide for themselves whether they will choose life or death, the inherent consequences of faithfulness or unfaithfulness in relation to the covenant relationship God longs for with us: but that same choice faces each and every one of us, every day and in every area of our lives.

The perceived problem with baptising children of believers is that it denies a rite-of-passage moment for the child at whatever stage their faith reaches maturity.  But it is hard to know at what point such a rite-of-passage moment would come.  Childhood familial faith is genuine, and often deeply challenging to adults, who find it far harder to trust God; but it comes before the questioning of adolescence and beyond by which we decide how our own faith will be lived out in both continuity with and divergence from that of our parents.  In the Church of England, we have Confirmation, but this has increasingly been done while still at primary school, as a doorway to receiving communion; and as such, does not serve as a rite-of-passage for adult faith.  [An increasing number of us are calling for Confirmation to be pushed back later, and for children – who are full members of the Church by baptism – to receive communion prior to Confirmation by default rather than by special permission.]  We also have a service of Affirmation of Baptismal Faith [technically intended for those who have been Confirmed as well as baptised, though I suspect there is variation in practice], in which the promises made by the parents and godparents at baptism are made for oneself, and which includes water but is explicitly not a re-baptism.  There is also provision for congregations as a corporate whole to re-affirm their baptismal faith.

And this last point is important.  Because faith does not reach a point at which we can say, “Now I have arrived: before, my faith wavered – at times I was close to God, at other times I walked away: but now I am nailing my colours to the mast!”  Rather, faith is an adventure in which there are highs and lows; dead-ends, and the retracing of our steps in order to find the path again; times of settling in one place, and times of setting out as nomads; times when God walks with us, and times when he leaves us with his instruction and investment and goes off on a long journey without us; times when we soar on eagles wings, and times when we fall flat on our faces.  As such, we need to daily repent and believe: to change our mind and step out in faith, in order that we might live within the kingdom of heaven as it is now, breaking in to this world, the future pouring into the present until one day the present will not be able to resist any longer.  It is not so much concerned with multiplying rites-of-passage – important though it is to mark certain events in life – as with being lived-out in our everyday lives, wherever we find ourselves.

Seven Sacred Spaces : 7 : Scriptorium

The scriptorium is the place where learning is passed on.  Traditionally, within a monastery, this is a library collection, with desks for study (and at one time, for copying manuscripts).  But in fact the principle applies to a wider sense of passing on knowledge and skills, within and for the wider community.  It may be possible to establish links with local schools: senior citizens going into classes or assemblies to share stories of how the community was when they were young, and has changed since; or to hear children read; or setting up a homework club; or coaching a sporting activity.  It may be more appropriate to offer some form of adult education, passing-on skills in computing, or cookery, or gardening, or parenting.  Or to take a role in informing the wider community about justice issues, such as human trafficking.  The scriptorium is a ‘space’ or activity belonging to the missional community as a whole, not the pet project of an individual.  Given other demands on people’s lives – and of course the need to keep the different sacred spaces in balance – a ‘scriptorium’ should be chosen which is not overly ambitious, not unsustainable (and here I would include the observation that there should be one scriptorium, not several).  But to lack any scriptorium is to be both inward-looking and short-sighted.

What experiences do you have of the scriptorium within missional community?

Introduction : Cell : Chapel : Chapter : Cloister : Garden : Refectory : Scriptorium

Seven Sacred Spaces : 6 : Refectory

Eating together plays an important role both in nurturing existing relationships and in welcoming the guest.  A missional community that does not live on the same site, but lives within a local geographic area, will need to establish a pattern that works for them: perhaps once a week, perhaps more.  Within the monastery, some meals were conversational, while others were eaten in silence, listening to one member of the community taking their turn to read aloud from the Bible.  This, too, may be worth exploring, as a way of engaging with Scripture together.  There is also something valuable about taking turns to cook for others, and about cooking together, that don’t quite translate into a bring-and-share meal.

What experiences do you have of the refectory within missional community?

Introduction : Cell : Chapel : Chapter : Cloister : Garden : Refectory : Scriptorium

Seven Sacred Spaces : 5 : Garden

Increasingly, this may be an actual garden, or allotment, worked together by the community to produce food for the table, and possibly the basis of a micro-business such as bee hives.  Alternatively, it may be some other form of micro-business (I recently heard of a missional community which has set up a cloth diaper collection/washing/delivery service), or regular act of practical service within the wider community (which will vary, depending on the needs of the wider community).

What experiences do you have of the garden within missional community?

Introduction : Cell : Chapel : Chapter : Cloister : Garden : Refectory : Scriptorium

Seven Sacred Spaces : 4 : Cloister

Cloisters are connecting-spaces.  Pavements (sidewalks) are obvious connecting-spaces, as are front lawns along a residential street.  Often, they are places of chance and passing encounters, though over time we might learn patterns of use whereby we might reasonably expect to meet the same person regularly – especially if you walk a dog.  They are places of creative opportunity, not only to touch the lives of others but also to allow others to touch our lives.  They are places where we are, at times, tempted to change course in order to avoid someone coming towards us.  They are places that are undervalued, but essential to the health of a neighbourhood (consider the negative cycle of pavements covered in litter and dog dirt, attracting more of the same, as a community does not value its connecting-spaces; and the positive impact of neighbours taking pride in and ownership of these spaces).  They may be passed-through alone or in contemplative, intentional (i.e. we are heading somewhere together) company.  They include cyber cloisters, such as the status-update feed page on Facebook, which connects the profile pages of friends.  Cloister activities may include picking litter/cleaning (or creating?) graffiti, carol singing at Christmas, cross walks/stations of the cross in Holy Week.

What experiences do you have of the cloister within missional community?

Introduction : Cell : Chapel : Chapter : Cloister : Garden : Refectory : Scriptorium

Seven Sacred Spaces : 3 : Chapter

Chapter is where decisions are made.  Chapter is a space where everyone can contribute their view, but it is the responsibility of the abbot (outside a monastery, the leader or vision-bearer) to determine a course of action.  Moreover, the abbot acts not on their own authority, but under the Rule of the particular Order the community belongs to.  Therefore the role of the abbot within the chapter is to ensure that decisions are taken that reflect the Rule.  For communities outside a monastery, these principles might translate as having a clearly-defined set of values and a particular vision, the leader of the missional community being responsible for ensuring that all decisions made reflect the values of the community and are consistent with its vision, rather than a distraction or diversion.

What experiences do you have of the chapter within missional community?

Introduction : Cell : Chapel : Chapter : Cloister : Garden : Refectory : Scriptorium

Seven Sacred Spaces : 2 : Chapel

A dispersed community, its members working in different contexts, will not be able to gather physically to pray at set times during the day.  However, it might be possible to set aside certain points through the week (for example, half-an-hour one morning and half-an-hour one evening).  Some missional communities set alarms on their phones as prompts to pray ‘together’ in time (e.g. at noon) if not space; perhaps with an agreed theme for different days or hours through the day.

What experiences do you have of the chapel within missional community?

Introduction : Cell : Chapel : Chapter : Cloister : Garden : Refectory : Scriptorium

Seven Sacred Spaces : 1 : Cell

The cell is the only space that is solitary, and silent, free from distraction.  I know extraverts who believe that solitude and silence is cruel and unnatural; but I believe it has a necessary place within a bigger picture – which includes places that introverts will find hard to inhabit.  Within a monastery, the cell is usually the simply-furnished bedroom.  For those who do not live in a monastery, the bedroom might not be a distraction-free place (for example, it has become normal to have a television in the bedroom); and for those who are not single, it is not a place of solitude, but shared.  Creativity is required to define a cell: perhaps a garden shed to retreat to, or a comfortable armchair in a secluded corner.  Key to the cell is taking enough time to enter into silence: clearly this is hard to do within busy lives with multiple demands on our time; it requires both the discipline to protect this space, and the grace to establish a sustainable pattern rather than take on an unsustainable demand.

What experiences do you have of the cell within missional community?

Introduction : Cell : Chapel : Chapter : Cloister : Garden : Refectory : Scriptorium

Seven Sacred Spaces : Introduction

George Lings, of The Sheffield Centre, has written on the various sacred spaces of (Christian) monastic community.  Although these are expressed in different ways across various monastic traditions, Lings identifies seven recurring spaces:

the Cell, where we meet God on our own, and must also come face-to-face with ourselves;

the Chapel, where we gather for corporate worship;

the Chapter, where we discuss issues facing the community, and make decisions;

the Cloister, where we meet others – both those we like and those we dislike – in passing encounters;

the Garden, where we engage in productive work, complementing liturgical worship and study;

the Refectory, where we eat together;

and the Scriptorium, where we pass knowledge on, from one to another.

Lings suggests that most churches are overly-focused on the chapel experience, and to greater or lesser extent neglect the other spaces which monastic communities have discovered it to be essential to balance if Christian community is to be healthy.

It is interesting to apply Lings’ seven sacred spaces to missional communities, not least because the development of such communities in Sheffield was recognised by the Church of England to be ‘New Monastic’ in character, leading to the invitation to establish a formally recognised Order – The Order of Mission – which was inaugurated in 2003.

[To Lings’ list, we might want to add the infirmary, where the sick were cared for, and the almonry, from where aid was distributed to the poor.  While these are not commonly recurring spaces for contemporary monastic communities, they were traditional features of at least larger monasteries.  They became obsolete, as the state first dissolved the monasteries and later took on responsibility for health and social care – but as the state increasingly struggles to meet this burden, the time may be ripe to reinvent these roles.]

Missional communities certainly can attend to all seven spaces, and some do in practice.  Clearly one cannot attend to multiple spaces simultaneously: to encounter God and other in the chapel necessitates that we are not encountering God and other in the scriptorium at that moment in the day.  These spaces are distinct, but connected – in both time and space, as members of the community move through their day and night.  Certain times are set aside for certain activities.  Different spaces are passed-through on different cycles: for example, within a monastery the chapel is passed-through up to nine times throughout the course of the night and day, but never remained in – rather, it gathers us from one activity and sends us out into another – whereas the community gather in the refectory three times a day.  Blurring the distinct nature and purpose of each space is discordant; viewing each space as unconnected to the others is equally discordant.

But how might these spaces look – how might these principles be applied – in a community that does not live and work together in a monastery?

Introduction : Cell : Chapel : Chapter : Cloister : Garden : Refectory : Scriptorium

Perfect 10

Our beautiful daughter is ten today.  Happy birthday, Susannah!

The Fool Jesus

Sunday’s Lectionary reading was the story, from John 4, of Jesus and the woman at the well.  As such, I have come across the story, in different guises, along various virtual paths I have wandered over the past twenty-four hours – a story, and its retellings, that always trouble me.

A little knowledge, it is said, is a dangerous thing to possess.  We know that this woman has had five husbands, and that the man she was living with was not her husband.  And – reading through the lens of Hollywood infidelity and serial monogamy – we typically, almost automatically, cast her as an immoral woman, an adulteress divorcee, a femme fatal ... and judge, or perhaps admire, her.

But this is not Hollywood.  This is a small community, where everyone knows everyone else’s business (though not because they have read about it in the glossy magazines) and such accusations could destroy your reputation.  If this woman was sexually immoral, men might well pay her for sex (if they thought they could get away with it) but why would anyone marry her, unless they had to?

In fact, we know of a situation which would require men to marry her.  According to the ancient laws on which this society was built, if a man died childless, his brother was required to marry his widow, with the first-born son being counted as the deceased’s; with all subsequent brothers being so bound until the obligation is fulfilled.  While this sounds appalling to our twenty-first-century western sensibilities, it guaranteed provision for the widow (in a time when widows were particularly vulnerable) and (in an agrarian society bound to the land) kept the land from passing out of the family.

This custom was familiar enough that Jesus is specifically questioned about it by a group of Sadducees (Luke 20:27-40), wanting to know which one of many brothers will be counted as the rightful husband in the resurrection (though Sadducees did not believe in resurrection – their concern was not pastoral, but rather to trap Jesus in speaking against the Law).

So when we meet the woman at the well, we must do so with an open mind.  We must at least entertain the possibility that this woman is doubly ‘cursed’ – every man she has married has died (the latest attempting to cheat death on a technicality), and she is childless.  We must entertain the possibility that the women of the town avoid her not because they see her as a threat to their own marriages, but because – through no action on her part – her presence makes them feel guilty about having husbands and children ... or that this woman’s increasingly bitter jealousy has made it hard for even the most sympathetic to keep reaching out to her.  And if this woman is serially-widowed and barren, she is surely – in the minds of her neighbours, and very probably in her own mind too – rejected by God.

At the well, she meets a fool – a man who doesn’t understand, or doesn’t play by, the rules.  A Jew, engaging a Samaritan in conversation; more than that, seeking their help; more than that, asking to drink from the same vessel ... a Jewish man, speaking to a woman he was not related to, without chaperone.  Moreover, this man clearly doesn’t realise what he is saying or who he is speaking to: what could possibly be more inappropriate than pressing riddles about life on the kiss-of-death woman?

(And they are riddles: Jesus is not speaking plainly here.  Again, we like to fool ourselves that he is, and that this woman either misses the point or is a sassy raconteur – is either foolish or not to be taken for a fool; is not as wise as us, or not as modest.)

Clearly a fool ... but then he says something that turns everything on its head.  He knows exactly who he is talking to.  He knows, because God has revealed it to him.  And if, knowing whom he is speaking to, he is speaking to her at all – yet alone about life – then surely God has not rejected her after all...?

The thing is, I don’t know this woman’s story.  But God does.  I don’t know what Jesus said to the villagers, which caused them to conclude he was, indeed, the saviour of the world.  But if his initial encounter at the well is any clue, it was perhaps not his rational wisdom but his passionate foolishness ... his disregard for the rules that locate us higher than some and lower than others.

That is the insight of the fool in every time and place (consider the court jester, the village idiot).  Wisdom is not having the answers, or winning the argument (the sprung trap which lies in wait for apologetics).  It turns out that the fool is the wisest of all, for he or she sees the world – and all who live in it – from the perspective of heaven.

What God Provides Always Runs Out

What God provides always runs out.

It is meant to.

If it did not, there would be no place for faith.  If it did not, we would not know God as our Provider.  Moreover, if it did not – if nothing was consumed, if nothing died and, having died, was transformed into something else – the universe would be a very different place: one which lacked the conditions necessary for life.

The twenty-third Psalm tells of God’s provision, using sheep as an illustration: the shepherd provides for the sheep not through grass that never runs out, but by leading the sheep from winter pastures to summer pastures and back again, from where the grass has been consumed to a place where it has grown back.

Teaching on prayer, Jesus tells his disciples to ask their heavenly Father to provide them with their daily bread – not because God’s provision is rationed to the minimum requirement; rather, because provision does not take place in a theoretical vacuum, but in a tangible world of ever-changing circumstances ... a world in which our structures for provision (structures which God certainly uses, but is not dependent on) are swept away by floods or cut-off by personal or national debt.

I regularly hear Christians say that they need to know where the provision is going to come from – and all the more so at times of real economic hardship, where existing means of provision are running out.  But one of the consequences of provision running out is that we do not always know where provision will come from.  What we need to know is not where the provision will come from, but who the provision will come from.  Provision is ... provisional; but the Provider is consistently faithful.

Tracks : Creative Worship

Lenten act of creative worship, based on Jesus being in the wilderness with the wild animals:

Take two sheets of paper.  On one, draw around your left foot; on the other, draw around your right foot.  Carefully, tear to and around the footprints.  You will now have four ‘feet’ – two ‘positive’ images and two ‘negative’ images.

Place your footprints on the ground.  The ‘positive’ might represent where you are right now; the space ahead, where you are heading to, known or unknown.  It may represent a recognition that you stand, barefoot, on holy ground.  The ‘negative’ might represent where you have come from, and might be a prompt for repentance and/or for thanksgiving.  It may represent another, invisible – a guardian angel, or Jesus – who walks with you.

Take the time to reflect on the footprints, to consider what you might want to say to God, to ask God what he might want to say to you.  You might want to move the footprints you have placed.

Do this with a group of people.  Give opportunity for people to share the things they have brought to God, or received from God, in these moments.  Consider making a track of footprints, to represent the pilgrim journey we are on together.  This might be in a straight line, say towards the altar table in a church building, or towards a cross.  Or you might invite people to place their footprints in front of the last, but taking the line in whatever direction they feel appropriate.

Consider doing this in a variety of spaces, including public spaces, spaces not commonly thought of as sacred.

Consider offering a range of colours of paper, and what picking one colour rather than another might express: I choose blue, because at the moment, I walk with tears in my eyes...I choose yellow, because I walk with joy...I choose red, in respect of those who have lost their lives in earthquake or flood...I choose green, because...

Tracks

I’m struck by the Gospel detail that Jesus was with the wild animals in the wilderness.

I’ve walked in the Judean wilderness.  As in any wilderness – desert, tundra, urban jungle – to the untrained eye the wilderness is empty of life.  Or at least, if we do catch glimpse of a lizard on a rock, a hawk in the sky, we assume that life is haphazard.  The trained eye knows otherwise.

The trained eye knows that the wilderness is full of life, and knows how to track: how to identify the presence and the activity of particular animals by their prints, by the evidence of their nesting, their feeding.

We, too, leave tracks.  And, for the most part, we don’t notice our own tracks – unless we are deliberately trying to cover them.

We leave digital information tracks: can be followed from ATM withdrawal here to shop till there.

We leave carbon footprints.

We leave emotional tracks: a trail through other people’s lives, encouraging here, discouraging there.

Even if we believe that our passing through leaves no track behind, we are mistaken.  Our being here affects others, perhaps causes them to change the path of their own tracks, in order to walk alongside us, or to follow us, or to avoid us.

Take time to be aware of your tracks.

They are temporary: the wind blows over them, and they are no more.  Life goes on – your life goes on, crossing the same ground, made clean, or crossing into new places.

Where do you need to ask the wind of the Spirit to blow, erasing tracks you have left behind?  Where do you need to follow the dove of the Spirit, to be led to food or water or shelter?

Lent In Community

We tend to see Lent as an individual discipline.  After all, it echoes Jesus’ going off into the wilderness alone, walking away from community in order to return into community with fresh vision, doesn’t it?  Well, yes...and no.  Jesus’ wilderness experience was not a solitary one, though it may well have included times of solitude.

Two of the three Gospel accounts reveal that the satan – the accuser – did not turn up after the forty days, but was a companion-of-sorts throughout that time.  And so were an unspecified number of angels – a term which applies to messengers from God, and is ambivalent enough to include humans, supernatural beings, and supernatural beings who have taken on human form.  Not to mention the wild animals – curious companions, approaching and withdrawing, intrigued and fearful – and a dove – incarnation of the Holy Spirit, descended from heaven at Jesus’ baptism and remaining with him, leading him into the wilderness.  Moreover, Jesus was not in the wilderness for the entirety of his fast: in the company of the accuser, he made a pilgrimage to the temple in Jerusalem, slipping unnoticed – not for the only time – through the crowds.

So the template for Lent is one in which community, in its various forms, is engaged.

In the wilderness there is room for another, who does not worship God...for another, who interprets Scripture in a different way...for another, who questions our sense of identity...for another, who seeks to exercise power over us...for another, who comes to minister to our needs, to attend to our wellbeing, to support us in our weakness...for another, who comes close and draws back, comes close and draws back again...for another, who is constant, leading us on, deeper into our Father’s love for us...for another, who doesn’t even notice that we are there as we pass by...

In the wilderness there is room to discover what we believe...about who God is and who we are, about what God is like and how we are to respond...to see ourselves within Covenant relationship...to relocate ourselves within the Kingdom of heaven...to be open to the Other and to the other...

How much room do you experience in Lent?

And who are you sharing that space with?

Growing Beyond, Growing Into

Jesus’ baptism marks a significant life-change, a water-shed.  Jesus had been adopted by his father, Joseph, the carpenter – literally, the builder.  He would have been apprenticed as a carpenter-builder under Joseph’s oversight; and as an adult, at the time of his baptism, was most likely working as a carpenter-builder based in Capernaum.  At his baptism, Jesus walks away from this life and takes up the life of an itinerant teacher and miracle-worker.

On the surface, at least, this is massive discontinuity.  And yet there is also continuity.  For on the night of his arrest, the night before his political execution, Jesus tells his disciples that he is going to his Father’s house, in order to prepare additional rooms for his disciples.  His Father, who publically adopted him at his baptism [1], is the ‘archtekton,’ the architect, the one who holds the plans for the building; and Jesus is the ‘tekton,’ the carpenter-builder, who makes those plans solid.  As he was then, so he is now: at work, building homes – a home for us.

Life is full of change, and change always involves leaving behind the life we have known in order to step-into the life we are growing into.  Sometimes – news of earthquake and tsunami – we are confronted with the reality of this, with the futility of denial.

I look at my children, aged nine and eight and four, and I recognise that I was once nine and eight and four, and that who I was then no longer exists – except, perhaps, within the love of God, who is not bound by time.  From who I was to who I am – and who I will be – there is both significant discontinuity and significant continuity.  But we move on, through stages and seasons of life.

That is natural, but it is also profoundly counter-cultural for us in the UK today.  We have pushed back taking up the responsibilities of adulthood further and further.  We have extended academic education, have postponed employment, have created economic circumstances whereby it is seen as an economic necessity to live with our parents into our mid-to-late thirties, not out of a cultural sense of extended family responsibility but of abdicating responsibility (many such parents neither receiving nor wanting to receive financial contribution).  At the other end of life, we use medical science to push back death, to prevent ourselves from having to face up to dying.

At the same time that as adults we are desperately trying to cling on to our childhood, we increasingly force children to dress and behave older than their years, in particular sexualising girls at a younger and younger age (and demonising adults that are then emotionally confused by what we, as a society, have done).

We have all-but-forgotten that each stage of life has good things to it; things to be celebrated; things to be let-go of and left behind in order to move on in a healthy journey through life.  The Toy Story trilogy is a poignant exploration of that very sense of loss and gain, of celebrating the past and then letting go of it.

At his baptism, Jesus leaves behind a season of life and begins another.  And, I am convinced, that the courage required in order to do so came from hearing his Father’s voice declaring “You are my Son, whom I love: with you I am well pleased.”

As we move from season of life to season of life, we too find that courage is required, and that it comes from hearing our Father speak his love and affirmation over us.

[1] I do not mean that Jesus is divine only by adoption: he is the second person of the Trinity from the beginning; but this is the point, in the unfolding ways human language attempts to explore and express the Trinity, at which the Word which had become flesh becomes Son, as foretold before his birth, and the first person of the Trinity becomes his Father.

Imposition Of Ashes

Today is Ash Wednesday.  Today is marked, in many Christian traditions, by a service of holy communion, including an extended time of confession and repentance, and the opportunity to receive the ‘imposition of ashes’ – the mark of the cross, in ash (sometimes made by burning the previous years’ Palm Sunday palm crosses), on the forehead.

I was talking to someone today, and they were saying that they don’t really go in for symbolic rituals.  So I asked them about how they marked birthdays in their family: with a cake, with candles, to be blown out by the person whose birthday it is.  Often in our culture, this symbolic birthday ritual includes the making of a wish, which is supposed to be fulfilled if the candles are blown out in one breath; and is accompanied by the singing of Happy Birthday to You.  Why?  No-one really remembers: there is no inherent reason, but somehow we are marking and honouring someone in our midst.

In fact, we engage in symbolic rituals all the time.  When I was a teenager, every disco – regardless of what songs were in the charts, or who the dj was – ended with Dexy’s Midnight Runners ‘Come on, Eileen!’  When that song came on, everyone knew it was the last song of the evening.  And everyone ran on to the dance floor.  And everyone joined in, in the same way: getting into an inward-looking circle, arms around each other’s shoulders, dancing a can-can which eventually disintegrated into a pogo as the music went from slow to faster and faster tempo.  Symbolic ritual, marking the end of what had taken place, facilitating our dispersal.

There are probably millions of people in the UK who never place a bet on any other sporting event who, every year, take part in an office sweepstake on the Grand National.  There are millions more who go out on stag- and hen-dos before their or a friend’s wedding: events which have a very clear unwritten list of requirements and code-of-conduct.  At weddings themselves, we give and receive rings; and afterwards have speeches, with their own rules.  Every morning, we start our day with our favourite cup of tea, in our favourite tea cup.  When asked how things are progressing, we respond good so far, “touch wood” – reaching for a table or chair or, in the absence of anything wooden, our own head.  Since Diana’s death, a roadside death is now marked by flowers at the spot.  From the collective act to the individual act, from marking life’s milestones to negotiating the every-day, we engage in symbolic rituals all the time: often without thinking about it.

So the symbolic ritual of receiving the imposition of ashes on our forehead is not so very strange.

This particular symbolic ritual reminds us of our own mortality, of our human frailty, and of our need for God, met in the fully-human fully-divine person of Jesus Christ.

Lenten Thoughts

This year, Ash Wednesday is 9 March, and Easter Day is 24 April.

God does not want to stretch us so that we can grow.  You don’t get an oak tree by stretching out an acorn.  You don’t get a butterfly by pulling at both ends of a caterpillar.  God wants us to die to who we are, in order to be transformed into something that has not yet been...

May this season be to me a clearing, hidden, deep in the woods; of rich soil, open to rain and sunlight; in which I can fall.  May it be to me a cocoon, camouflaged from the predator, suspended in space and time; a safe cradle of transformation.  May this season open its arms to receive my dying, and then open its arms again to release my living.

I will be spending Lent in the wilderness that lies outside the global village of Facebook.

Learning 2.0 Pray

Would you help me collate a resource of simple prayers?

I am reflecting on prayer.  Prayer is foundational for accessing relationship with our Father, and the things of the kingdom.  When Jesus’ disciples asked him to teach them to pray, the pattern he gives them reveals that our Father wants to enter into dialogue with us about his character, his kingdom, his provision, his forgiveness, his guidance, and his deliverance.

My observation – which I want to test and weigh – is that these six areas of dialogue lend themselves to six times of stillness through the course of the day, somewhat akin to the monastic hours:

The Father’s character: before sunrise; before the start of the day [1]

The Father’s kingdom: at sunrise; the start of the day

The Father’s provision: at noon; at the heart of the day

The Father’s forgiveness: at the end of the working day / the evening meal [2]

The Father’s guidance: at dusk; going into the dark

The Father’s deliverance: at night; in darkness

What I would like to collate is at least one simple prayer for each of the six times/themes.  The kind of prayer I am hoping to find is very simple, a well-worn pebble I can tumble in my mind which might wear other thoughts smooth; tested by time, rather than spontaneous.  As examples:

“Father, Father, holy Father; Father, Father, righteous Father” (a very simple prayer based on the six times Jesus addresses his Father in the high priestly prayer of John 17 – on character)

“Lord Jesus Christ, Son of God, have mercy on me, a sinner” (a prayer turned over, meditated upon, by Russian Orthodox priests as they walked from place to place – on forgiveness)

[1] When this is will vary throughout the course of the year, at this latitude; but I often awake around 5am, which may be a sign of age...

[2] It seems to me that the end of the working day is an appropriate moment to stop to ask for, receive, and extend forgiveness: for the things in which we have fallen short; the things we have left undone that ought not to have been left undone; the ways in which we have been wounded by the action or inaction of others.  But I am also struck by the different attitude towards our need for forgiveness displayed by Jesus, and my Anglican tradition.  In Anglican prayer, confession and absolution is up front and central: as if we have no right to come to God in prayer, and this needs to be dealt with before we can.  As opposed to believing that it is our right to come - given us by the Father in adopting us as his children; given us by the Son in reconciling us to God through his birth, life, death, resurrection, ascension, ongoing intercession, and promise of his future return; given us by the Holy Spirit in raising us with Christ from spiritual death to spiritual life.  In the pattern of prayer Jesus gives us, forgiveness comes four-sixths of the way through.  I don’t see it as a list of diminishing importance; but forgiveness doesn’t seem to be the starting-point.  As Jesus put it elsewhere, in a culture where open sandals were worn, if you had a bath and then walked round to your friend’s house, you will need to have your feet washed, but you don’t need another bath.