Remembrance Sunday 2024

 

Lectionary readings: Hebrews 9.24-28 and Mark 1.14-20

Jesus and his first followers lived under the occupation of the Roman Empire. Indeed, Galilee had been successively occupied, over a period of seven hundred years, by the Assyrian, the Babylonian, the (Persian) Achaemenid, the Ptolemaic, Greek-Seleucid, and Roman Empires.

Around the time of Jesus, the Roman Empire invaded Britain, defeating the indigenous tribes with whom they had previously traded, and whom they had unsuccessfully invaded, twice, a hundred years earlier.

The Romans ruled over us for four hundred years, bringing Christianity with them. Then they were summoned home to defend Rome, though many simply refused to go.

In their wake we had two centuries of Germanic migration – pagan Saxons, Angles, Jutes, and Frisians;

followed by two centuries of consolidation into around a dozen Anglo-Saxon kingdoms competing for dominance (Northumbria, Mercia, and Wessex among them) and efforts to convert them to Christianity by both their neo-Celtic British neighbours – the fabled Northern Saints – and by missionaries from Rome;

followed by two centuries of Danish migration.

Then, in the eleventh century, the Norman invasion, the most comprehensive dispossession and replacement of the ruling class.

For the next three hundred years, the boundaries between English and French were blurred and bloody, while England also laid claim to Wales, Scotland and Ireland.

The fourteenth century saw the Black Plague wipe out half the population of England.

The fifteenth century saw the War of the Roses.

The sixteenth century saw Tudor England, and a violently contested break from the Church of Rome, pulling the country back and forth, Catholic and Protestant factions fighting for dominance.

The seventeenth century saw Union with Scotland; Civil War and the state execution of a king; a restoration of the monarchy; and the Glorious Revolution, the deposition of a Catholic king.

The eighteenth century saw the upheaval of the Industrial Revolution;

the nineteenth century saw the Napoleonic Wars and expansion of the British Empire;

the twentieth century saw the First World War – as German expansion in Europe threatened Britain’s global Empire – and a Second World War, followed by rapid decolonization, and new – ongoing – waves of migration from nations we had claimed our own.

What does it mean to be British? What does it mean to be British and Christian? What do these things mean, at any given point in time?

Jesus and his first followers lived under the occupation of the Roman Empire. The emperor in Rome justified his claim to their land, and to their lives, by declaring himself to be the bringer of Good News, the herald of universal peace, the Pax Romana.

And Jesus arrives on the scene proclaiming a different kingdom, the kingdom of God, a divine rule that is not concerned with claims over nations or nationalities but is demonstrated in addressing the needs of those who experience crushing poverty, in healing the sick, feeding the hungry, standing with those marginalized by their communities.

I have a confession. I find Remembrance Sunday the most uncomfortable day of the year, because it is a day on which we are reminded of how utterly addicted we are to violence in defence of a moment in history we cannot hold on to. We have done this every year for the past hundred years, and still we are surrounded by war, and still we see the rise of neo-fascism around the world as strong men declare themselves to be anointed by God to defend Christian values, with bloodshed if necessary.

And I have absolutely no skin in this game. I am not looking for the downfall of this nation, I just know – history shows us – that it will continue to change, as will all the other nations. But as I get on with my life, as best I can, in the moment in history that has been allotted to me, Jesus comes to me and says, Follow me.

Follow me, and together we shall scoop others up into this utterly different kingdom, with this utterly different king, whom Empire put to death but whom God raised again to life.

An early follower of Jesus wrote to Christians scattered by the ebb and flow of Empire, saying the signs and symbols we see now are at best pale imitations of reality. Today we wear poppies, a flower that grew in fields that had been soaked with the blood of a generation. A symbol of life returning again, even after utter and comprehensive destruction. A symbol of the unimaginable goodness of God towards us. But the poppy can become an opiate, numbing us to good as well as pain. So, I shall wear my poppy, but I shall look to Jesus, and choose to follow him, to hold out good news to those on the underside of our society, including those maimed physically and scarred emotionally by war.

 

Twelfth Sunday after Trinity 2024

 

Lectionary readings: Proverbs 9.1-6 and John 6.51-58

I wonder, what is your favourite meal? [This is not a rhetorical question.]

And what is it about that meal that makes it your favourite? [Again, not a rhetorical question.] Perhaps it has to do with the flavours and textures of the food. Perhaps associations with particular people or special memories are factors too.

I wonder whether there is a meal that you like to make, to share with others? That is, of course, a labour of love. And I wonder whether you have ever taught someone else to make that meal; or, indeed, whether someone else taught you? There is a world of difference between following a recipe from a cookbook and a family meal passed down from generation to generation.

In our reading from the Old Testament today, wisdom is personified as a hostess. Again and again throughout the Bible relationships between people, and between people and God, are built around a table. This is the place of encounter, to which we are invited, and to which anyone who wants to live in harmony with their neighbour comes.

There is something we need to note and take to heart here. We need to learn to eat with others, not simply to feed others. When we feed people but do not eat with them, we create a power dynamic that places them in our debt; but when people eat together the barrier between ‘us’ and ‘them’ is dismantled. I appreciate that some people are shy around folk they don’t know, and the kitchen is a safe place to hide in—I am one of those people myself, and my neurodivergence is a big factor; whenever I spend time with other people, I need to go away and recharge. But, collectively, we need to learn to eat with people, not just feed them. It isn’t, primarily, about physical hunger, but about our common need for connection.

There is a proverbial saying that You Are What You Eat. At a physical level, a healthy diet increases our fitness, while, over time, an unhealthy diet harms us. The same is true spiritually speaking. What we consume shapes us, for good or evil. If our daily diet is a particular newspaper or other news source, it will shape us in very particular ways, and largely, in a context of constant and instant news, towards anxiety. If our daily diet is social media, we will be intentionally shaped by algorithms to be quick to judge, harshly, on matters about which we are very largely uninformed, and to never be satisfied but to always want more. Social media might be an alien world to you, but we all consume something, and we are all being consumed by the thing we consume, whether by hate or by love.

Jesus says, make me your daily bread. Eat of me. Take me into you, and see how you will be transformed, over time, into the fullness of what God intends for you.

How do we do that? By building our lives around him. By finding, through experimentation, daily, weekly, and less frequent patterns that enable us to eat his flesh and drink his blood. Patterns such as setting apart some time each day to prayerfully read and meditate on scripture, perhaps a psalm or Gospel passage, perhaps using the daily prayer resources of the Church of England so that we are reading along with many others, or perhaps using resources prepared by 24/7 Prayer or Scripture Union or BRF with people of different ages and stages of life in mind. Patterns such as taking communion week by week; and by eating food with others, at a table, on a weekly basis. I know of at least one member of our community, who lives alone, who goes out or breakfast with friends every week. And patterns such as reducing or restricting less healthy food. Watching television is not wrong, but if we are watching too much, perhaps we need to set ourselves limits, not in a legalistic way, but in a way that sees it as a treat rather than a staple of our diet.

Wisdom says come to the feast. We feast on God in worship, in acknowledging that God is good all the time, in every circumstance and situation, and in contrast to the impact of sin and death in the world, which is insubstantial in comparison and fleeting, but gets a lot of attention.

And if this is already your pattern, who might benefit from what you have learnt?

 

Eleventh Sunday after Trinity 2024

 

I wonder how your days are? Collectively, it might be said that we are going through difficult times; though I am not sure that these times are very different from any others. At a personal level, as we grow older we may become more comfortable in our own skin; and as we grow older still, we may feel that our bodies begin to let us down. You don’t have to be an Olympian to know that our moments can have real highs and lows – and that sometimes the deepest lows come hard on the heels of the most dizzying heights. That was certainly so for the prophet Elijah. I wonder whether you can relate to his story? Let’s take a closer look at it.

As we do so, a couple of things to be aware of. Ancient Hebrew has far fewer words than modern English, and so the same word can have multiple meanings. Also, language conveys our understanding of the world, and ancient Hebrew works at both a literal/material and metaphorical/spiritual level.

We read that Elijah ‘went a day’s journey into the wilderness.’ Let’s break that down.

The word for wilderness/desert is, at root, also the word for mouth/speech. This is both fascinating and unsurprising, as the wilderness is the place where God speaks, or, more accurately, where humans speak with God.

The word for journey is also the word for Way, as in a way of life, which is worked out through conversation – which is also the same word.

The word for day is also the word for daily.

So, at a literal/material level, Elijah ‘went a day’s journey into the wilderness.’ And at a metaphorical/spiritual level, it is Elijah’s practice to be in daily conversation with God. We would call that prayer.

Now, some would argue that we work out which of the possible meanings a word should be given by the context. But I would argue that where a word can be understood in more than one way, it should be understood in more than one way. Because the context for the spiritual is always material, and the material is always spiritual. They belong together.

So, I would take it at face value that Elijah, whose practice it was to be in daily conversation with God, took a walk into the wilderness. And there he sat down under a broom tree.

Now, the broom tree also appears in Job chapter 30 and Psalm 120. For Job it is a symbol of those expelled by society, which Job applies to himself to say he feels rejected by God. That is interesting, given the days we live in, where some are calling for immigrants to be expelled from our society, and others are calling for the expulsion of racists. Are we brave enough to see ourselves in the eyes of immigrants and racists, alike, and to lament where we find ourselves as a society? Psalm 120 links the wood of the broom tree, which was prized for how well it burned, with a peacemaker dwelling amongst those who hate peace. That also feels pertinent to our days. In any case, this is where Elijah chooses to sit down, to stop walking on the way, to end his conversation. He has had enough. Perhaps you have had enough, too.

God sends a messenger, an ambassador, who comes to Elijah as he sleeps, breaks off some branches from the broom tree, heats some flat stones on them, and bakes flat bread on the stones. (I love cake, but it is a misleading translation.) That is to say, God answers Elijah (who was not asking a question or seeking a continuation of their conversation) with food and drink. Again, I would take this at both a material and a spiritual level. Sustenance for body and soul. These, also, go together.

Elijah awoke, ate and drank, and lay down again to sleep. Later, the ambassador returns, wakes him again, provides him with more food and water, and tells him that he needs to eat and drink if he is to have the strength [this word also means chameleon; weird, huh?] that he needs to undergo the journey ahead of him. That journey takes him to Horeb, the mountain of the Lord.

Horeb means Desolate. God waits for us in the place of our desolation. In the place where nothing else can console us. God waits for us, and, moreover, sustains us on the conversation that will bring us to that place, to confront ourselves, stripped of all the many outer layers with which we have tried to blend in, to mask ourselves [chameleon].

This is necessary work, and it is hard work. To find ourselves standing before God, defenceless against divine love, is not something we can do in our own strength. It is only possible because we are strengthened by Jesus, we are incorporated into him – and through him, into the inner life of God – because we are clothed in Christ [chameleon].

God sends his Son into the world, saying, ‘Get up, eat and drink. Come to me, feast on me. You shall find rest for your bones and healing for your soul.’ Day by day, walking with him on the Way, meditating on God’s word, sharing in this communion.

So come, eat and drink.

 

Tenth Sunday after Trinity 2024

 

Tenth Sunday after Trinity: Exodus 16.2-4, 9-15 and John 6.24-35

Our Gospel reading this Sunday (John 6.24-35) gives us the aftermath of the feeding of the five thousand. The context is this. Galilee was a hotbed of rebellion against Roman rule. There had been an uprising in 6 CE sparked by a tax census (this is the census that gets mentioned in Luke’s account of the birth of Jesus, albeit badly handled in translation: Luke’s point isn’t that this was the census that displaced Joseph and Mary, but that this was the most famous—or, notorious—census; and it was the most famous because of the rebellion it sparked). There will be another uprising in 46 CE and yet another in 66 CE, but at this point, in the early 30s, a crowd of men are chasing Jesus around the Galilean countryside with the intent of making him the focal point of an uprising. There are five thousand of them, plus women and children; but the unnumbered women and children aren’t an afterthought: the point is this, that five thousand men is roughly the size of a Roman army legion. They are coming to Jesus and saying, ‘Look, we have a legion at your disposal: lead us!’ [1] Jesus responds by instructing them to organise themselves into groups of between 50 and 100—that is, the size of a ‘century’ of soldiers led by a centurion (‘At last! Now we are getting somewhere!’)—but then, instead of handing out weapons, he hands out bread and fish.

When it becomes clear that the crowd still intends to make him their king by force, Jesus slips away. They don’t realise until the next day, when eventually—and confused as to how this had happened—they find him once more on the other side of the lake. ‘How did you get here?’ they ask.

And Jesus engages them in a wide-ranging conversation. A conversation about what it is they truly desire, and how deep that longing goes. A conversation about work, and how or even whether God can be encountered in everyday life or revealed through our everyday actions. A conversation about wisdom, someone in the crowd quoting from the Wisdom of Solomon (a Jewish text translated into Greek in Egypt; Wisdom chapter 16, which speaks of divine judgement and mercy, of God’s word as nourishment and healing, and of God leading mortals down to the gates of Hades and back again).

And in this conversation, Jesus calls them—and us—to believe in him: that is, to be with Jesus, in order to become like Jesus, and do the things that Jesus did (this is what distinguishes disciples from the crowds) [2].

In that conversation, Jesus claims to be the bread—the sustenance—of God that comes down from heaven and gives life to the world: ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.’

Many in the crowd will decide that this is not what they are looking for, will go back to their homes and wait for someone else to come along. But some will take Jesus at his word, as God’s daily provision for their deepest desires, to live in harmony with God, with themselves, and with their fellow human beings.

Jo and I have just spent a week camping with some fourteen thousand other people—including two thousand children and another two thousand teenagers—at a festival of worship and hearing from God. And we have heard testimony from around the country of how hungry the younger generations—children, youth and young adults—are for God. 95% of them aren’t in our churches. Their hunger is, in part, because they are starving, because they haven’t been fed, spiritually, by the generation that raised them. But we have heard, and even seen with our own eyes, stories of children and teenagers asking their parents to bring them to church (that is to say, bringing their parents with them). We have heard stories of young adults having dreams about Jesus and turning up at churches saying, ‘Tell me about this Jesus I have been dreaming about!’ At St Nic’s we have welcomed children and prepared them to receive communion, because they are hungry for Jesus, who feeds us with his very self in word and in sacrament. And my expectation is that we will see more of this, over the months to come; and that we need to be ready.

This weekend we have seen violence on the streets of our city. People without hope, whose fear is exploited, who feel that they need to project a show of strength to hide how scared they are. People offered scapegoats and a society to rail against. These people, many though not all of them young, are hungry too. We can turn their anger back against them and perpetuate division; or we can love them and pray for them, pray that they might meet Jesus, and that we might have opportunity to introduce him to them.

And if you are hungry for the bread of life today, come, take, eat. There is more than enough to share.

 

[1] With thanks to Bishop Ruth Bushyager for highlighting this, in her bible readings on Mark’s Gospel, at the New Wine 2024 festival.

[2] John Mark Comer writes about this well in ‘Practicing the Way’ (SPCK 2024).

 

Sixth Sunday after Trinity 2024

 

I was struck, on Friday, by the final speech made by Rishi Sunak as Prime Minister, and by the first speech made by his successor in that role, Keir Starmer. Both men acknowledged the role that the support and hard work of others had played in the opportunity presented to them; the will of others in constraining their own hopes; and the reality that whatever can be built, however our common life is shaped, is and can only be done together.

We do not impose our will on the world, or other people, as a blank canvas or a lump of putty. Indeed, we do not only discover the extent to which our will may be realised in engagement with other people and the physical world we share; our will is actually formed in relation to the will of others.

In the Gospel passage set for this Sunday, Mark 6.1-13, we are reminded that Jesus is constrained by his work as a carpenter, by his family of origin, and by the wider community in which he is situated. This embeddedness places limits on what he is able to do, and in this passage he discovers something of those limits. But these constraints are not solely negative. It is within the contexts of these constraints, these interactions that combine to give shape to what is possible, that Jesus comes to understand himself not only as the Son of Mary, but as the Son of Man, that is, what it is to be a human being, part of humanity. It is within these same constraints that others come to see Jesus as the Son of God, or also the Son (descendant) of David, both of which are to say, the legitimate king of Israel.

Within this embedded context, indeed within the specific context of coming up against the push-back of others, Jesus calls twelve others to him, and sends them out ahead of him into the surrounding area. As they go, and meet other people in the embeddedness of their lives, they proclaim that all should repent. To repent means to change your mind, in relation to something; but, more than that, to change your mind as a consequence of having spent time with another person, of getting to know something of them and their life. The twelve do not go out telling people, repent, or that certain types of people need to repent, but proclaiming that all (that is, the twelve included) should repent.

In other words, this is the work of building bridges, between people, between me and you, together. For this to happen, I must reassess what I believe, including my assumptions about Others, in light of having met with you, having listened to you, having seen you, and you, me. This is listening to people on their doorsteps, rather than just speaking at them.

This goes against the grain of our cultural assumptions, which denies the existence of a grain to work with. We surely only need to programme our desired outcome into the 3D printer. But Jesus was a carpenter, and a carpenter becomes a master carpenter in the mutual submission of the carpenter to the wood and the wood to the carpenter. They work together, this sentient being, and this given material reality or Other, which would only frustrate the inexperienced or immature worker.

We live in a world where the grandson of immigrants, or a man who grew up in a working-class home can become Prime Minister—and can be removed from office. But this is not to say that you can be anything that you want, which is an unbearable burden that can only result in a sense of failure and the deep shame that comes with it, the sense of inadequacy for which we alone are to blame. It means that we start, somewhere, with a set of givens that shape possibilities, that shape further possibilities. Like sailing across a lake, at times we advance carried by the wind, at times we must tack into the wind as a corrective; and at times the wind is so hard against us that we can only get anywhere at great effort, abandoning our ideal plan for what is possible.

Generally speaking, we would prefer that other people repent, than we are willing to repent ourselves. We want to impose our will, or we surrender any willpower and abandon ourselves to fate. We need, instead, to learn that the world is created, and that we are creative agents in that world, through mutual submission. That requires trust, and the willingness to honour the other, even (especially) those with whom we disagree. In this, on Friday gone, Rishi Sunak and Keir Starmer both served us, as a nation, well.

 

Fifth Sunday after Trinity 2024

 

Here in the UK there will be a General Election on 04 July. Over the five Sundays in June, I intend to look at several key issues relating to how we vote, concluding, today, with equalities and rights, and democracy. My intention is not to tell you who you should or shouldn’t vote for—though I will touch on policies—but to ask how does Christian faith inform how we cast our vote?

Let’s begin with some principles. First, it is worth noting that Jesus did not live in a democracy, but under the rule of a colonial empire, the latest in a succession of colonising empires. The State we live in, and the state of that State, is a constantly changing accident of history, and not something to vest ultimate identity in. Nor did Jesus ever advocate exerting religious power for temporal gain. Whenever the Church is seduced into trying to do so, the vision of following Jesus is corrupted.

Second, Jesus emphasises the command ‘love your neighbour as yourself.’ Command, here, should be understood as divine decree: that it is the human vocation to love one another, in the same way that it is the vocation of the sun and the moon to light the day and the night. When we seek to withhold from others what we would not want withheld from ourselves—and not least when we seek to exercise control over others by declaring that we know what is best for their own good, better than they do—we violate that divine calling.

Third, while democracy, as a system of government, is traced back to ancient Greece, Jesus adopts and expands this model, taking the term ekklesia—a word used 114 times in the New Testament—to describe the church he will build. The ekklesia was the citizen’s assembly in Greek city-states, such as the Decapolis, a league of ten such cities local to Jesus, which enjoyed political autonomy from the Herodian Kingdom and its successors, the Herodian tetrarchy and the Roman province of Judea. The Athenian model was based on three institutions, the ekklesia, boule, and dikasteria. The ekklesia was the sovereign governing body, meeting weekly, writing laws, determining foreign policy, and appointing officials to serve one-year terms as head of state and organisers of festivals. The boule was a council of representatives, chosen by lot from each district (‘tribe’), meeting daily for a one-year term, responsible for the day-to-day running of the city, and setting the agenda for the ekklesia. The dikasteria were courts in which cases were brought before lottery-selected jurors.

In the early church we see citizenship—the criteria for participation in the ekklesia—broadened to include women, slaves, foreigners (the gentiles), and youths, all of whom were excluded from the Athenian ekklesia. We see representatives appointed to administrative roles by lottery, but also by refined terms (when the Hellenist widows complained that they were being overlooked in the distribution of food to widows, those chosen to administer the distribution fairly were only selected from among the Hellenist part of the church community). Settling disputes within the church rather than going to external courts was also encouraged—deliberative democracy, working alongside representative democracy.

So, we see that Jesus and his first followers take up and develop democracy. We see this today in our structures of church governance, including the congregation as local ekklesia, with its own parochial church council and elected officers, as well as elected representative synods and appointed bishops. It is also worth noting that Christianity has been a major influence in the evolving democracy of England.

Let us turn now to the readings set for this Sunday, asking what light they might shed.

Our Old Testament reading is Lamentations 3.22-33. The context is this: Jerusalem has been laid waste, Solomon’s temple burnt to the ground, the city walls pulled down, the royal court taken into exile, all at the end of a devastating siege. Everything is broken. Yet we are reminded that the steadfast love of the Lord never ceases, his mercies never come to an end. And so, we are encouraged to hope, in place of despair; to look for evidence of the Lord’s compassion; and to bear the burden of rebuilding. Every party standing in the forthcoming General Election has appealed to our collective sense of brokenness—a creaking NHS, a cost-of-living crisis, anxiety about broken borders. We would do well to attend to the tone of their messages: do they emphasise hope? do they highlight compassion? do they make messianic claims as to their own (and theirs alone) ability to save us? are they honest about the challenges facing us, and the cost?

Our Gospel reading is Mark 5.21-43. We meet a desperate father, who wants the best for his daughter, and a desperate woman, who is excluded from full participation in society. This raises questions of what we might call equalities and rights. It is worth noting that the woman is trapped by a law intended to ensure menstrual health, and also that the World Health Organisation calls for us to recognise that menstrual health should be recognised, framed and addressed as a health and human rights issue, not a hygiene issue. It is worth noting that the woman chooses to ignore the law, in her determination for restoration, and despite her fear of the consequences. We might also note that Jesus uses power to empower others, as opposed to building his own empire. He focuses his attention—and ours—on the woman, not the crowd, and on the little girl, not the commotion around her.

Finally, let’s turn to policies set out in the various manifestos, relating to equalities and rights, and to democracy.

On equalities and rights, Labour and the LibDems highlight equality for women in the workplace, Race Equality (Labour proposes an Act, the LibDems a Strategy), and workplace equality and ease of access to public life for disabled people, while the Conservative focus here is more on health and welfare reform. On gender identity, the Conservatives plan to implement the Cass Review recommendations, to ‘protect young people who are questioning their gender identity from ideologically-driven care,’ while Labour insists upon ‘freedom to explore sexual orientation and gender identity.’ Both statements uphold the importance of safe space, to question or explore. The LibDems go further, proposing reform of the gender recognition process in favour of respecting a person’s identity claim, and the Greens further still, simply affirming the right to self-identification for trans and non-binary people. This is clearly an example of a complex and contested issue—of crowds and commotion—where legislation matters, and compassion for real lives, including family members, matters even more.

The LibDems affirm the European Convention on Human Rights, and the Greens the Human Rights Act and ECHR, while Reform UK would leave the ECHR, remove the 2010 Equalities Act, introduce a Comprehensive Free Speech Bill expressly ‘to stop left-wing bias and politically correct ideology that threatens personal freedom and democracy’ (i.e. no freedom of speech unless you agree with us) and an Anti-Corruption Unit for Westminster (which could be weaponized against political opponents).

On democracy, Labour, the LibDems, and Greens all propose extending the vote to 16- and 17-year-olds (at 16 you can join the British army; Athenian democratic citizenship was from the age of military service) enabling them to participate in the democratic processes that impact every area of their lives. The Greens recognise the right to national self-determination for Scotland, Wales and Northern Ireland, and the LibDems propose a federal UK with a Federal Constitution, including determining the structures of government in England. Labour would reform the House of Lords, the Greens replace it with a second elected chamber, and Reform UK replace it with a structure to be determined. Reform UK would also replace the Civil Service with political appointees that changed with every government.

Issues of equalities and rights, and of democracy, have a bearing on how we conduct ourselves, as the ekklesia Jesus is building. Who is included, as a citizen in the kingdom of heaven? Who is here, in this place, on equal standing? Who gets to have their voice heard, their perspective respected, their daily lived experience taken into consideration? Are those who have been here for fifty years entitled to more power than those who have been here for six months, simply by virtue of having been here ‘first’—or should the first be last, when it comes to exercising power in this kingdom? Are all included, equally, regardless of gender, age, socio-economic means, ethnicity, disability, abilities, sexuality, family status, education? If not, whose ekklesia are we?

These issues also have a bearing on how we vote. We live in a democracy. There are four political parties standing in Sunderland Central: the Conservatives, Labour, Liberal Democrats, and Greens. Reform UK offers an alternative to democracy: namely, authoritarian populism. It is an alternative that many Christians in the USA have embraced, the ‘Christian nationalism’ that coopts Jesus in service of political power concentrated in the hands of wealthy, white, culturally ultra-conservative men to the exclusion and control of other groups. It is antithetical to the Way of Jesus, beloved, and to waiting quietly for the salvation of the Lord. I said that it is not my intention to tell you who you should or shouldn’t vote for, but to ask how does Christian faith inform how we cast our vote? This is my caveat: I would have significant issues with anyone who called themselves a follower of Jesus and who voted for an authoritarian populist movement.

As we place our cross in a box on the ballot paper, may we reach out to Jesus, and, grasping the hem of his outer garment, may we be rescued from whatever keeps us from loving service of our neighbour. And may we go out at peace and be made whole.

 

 

Fourth Sunday after Trinity 2024

Here in the UK there will be a General Election on 04 July. Over the five Sundays in June, I intend to look at several key issues relating to how we vote, continuing, today, with the environment. My intention is not to tell you who you should or shouldn’t vote for—though I will touch on policies—but to ask how does Christian faith inform how we cast our vote?

I think that I could make a case for the book of Job being the first treatise on the environment. It starts with God in conversation with an angelic being called the Accuser. God asks whether he has noticed how exemplary a human being Job is? The Accuser responds that this is self-serving on Job’s part, because God has planted a hedge around him, to shelter and protect him. God is not convinced and permits the Accuser to cut down the hedge and see what will happen. What transpires is a heady cocktail of attacks from neighbouring tribes competing for resources, and natural disasters, that between them strip away all Job’s flocks and herds and leave his servants and his children dead. When Job persists in his integrity of character, the Accuser asks to afflict his body with sores, but is prevented from taking his life.

When they hear of Job’s misfortune, his three closest friends come to him, and they do a beautiful thing. They sit with him, in silence, for seven days and seven nights. No trying to offer easy answers where there are none, to ease their own discomfort. And after that, Job speaks. A damn bursts, and words pour out of him. He wishes that he had died in the womb, that there had been no joy at his birth, that the stars had been blotted out by clouds. If you have lost a baby, that might be hard to hear, or understand; but Job is not alone in wishing that he had never been born, not alone in finding himself in such a dark place. He feels utterly hedged-in by God—which does not feel like shelter, but like torment—and his anguish pours out from him like water. God notes everything Job says but, for now, says nothing in return. Instead, Job’s friends speak up, and their advice to him is, to put it in environmental terms, a pile of steaming, well-rotted manure.

Only when they have spent all their words does God speak, answering Job’s complaint from out of the storm (starting with our first reading today, Job 38:1-11). He takes up Job’s death-wish image-for-image with God’s own wish for life. Neither obliterated nor silenced, the morning stars sing for joy. The sea is born, full of vigorous life; and God uses the sea fret to make swaddling bands, to wrap the new-born sea tight—as Mary would wrap Jesus—so that it feels safe and secure. God literally plants a hedge around the sea—a boundary to shelter it—and brings the swell of outpoured waters to peace. In what follows, God reveals a divine fascination with and joy in learning about nature, in discovering how creation will participate in the gift of life. Christians believe that we are made in the image of this God: which is to say, we are made to discover and rejoice in the wider environment.

The divine calming of the swelling waves is taken up in our Gospel passage, Mark 4.35-41. A violent storm comes out of nowhere, threatening to overwhelm the boats in which Jesus and his disciples were caught on the lake. We read that Jesus rebuked the wind, but the Greek means to esteem or place due weight or honour on something. We might say, Jesus, as a frail human, paid due respect to the power of the wind—and that the wind, in return, paid due respect to Jesus. There is something here of human harnessing the wind for human good. There is also something noteworthy in the calm displayed by Jesus before calm is displayed by the waves. He models the contrast between excessive fear and having been persuaded of God’s trustworthiness.

The environment is a major issue, and more so for younger voters. For many younger people, climate change and environmental loss is an existential crisis, which galvanises some to action and paralyses others in despair. The four political parties standing in Sunderland Central—the Conservatives, Labour, Liberal Democrats, and the Greens—agree that environmental policy must be tied to energy production and a commitment to reaching carbon net zero. All four promote significant investment in offshore wind, onshore wind, and solar energy production, including more localised storage and distribution, with both the Conservatives and Labour also supporting new nuclear power, to which the Green party is opposed. All four are aware that this will take strategic investment, targeted support for industries in transition, and various mechanisms for holding businesses to account. Holding water companies to account is prominent in the Conservative and Labour manifestos.

Reform UK is also standing in Sunderland Central. They are a registered business, rather than a political party (thus getting around certain restrictions on political parties, such as the need to be transparent about their funding). They take a very different approach, rejecting net zero ambitions, advocating that we adapt to a warmer climate, and calling for fast-tracking of licenses for North Sea gas and oil, shale gas extraction (fracking), small nuclear reactors, and incentivised mining for lithium and clean coal.

Christians believe that God created the world, and continues to sustain it; that God entrusted humanity with responsibility to guard the flourishing of all life on earth; and that the threat to life on earth for all species is at least in part tied to human abdication of that God-given responsibility, with hope for all living things also tied to God’s initiative—through the divine person of Jesus Christ—to restore humanity to their rightful position as environmental guardians. Indeed, ‘to strive to safeguard the integrity of creation and sustain and renew the life of the earth’ is one of the five marks of Anglican mission, across the world (the others being: to proclaim the Good News of the Kingdom; to teach, baptise and nurture new believers; to respond to human need by loving service; to seek to transform unjust structures of society, to challenge violence of every kind and to pursue peace and reconciliation). While Labour, the LibDems and Greens all highlight the importance of international cooperation and targeted development funding, links across the Anglican Communion allow for actual connection and partnership between local communities. Durham diocese has a link with the kingdom of Lesotho, which could benefit from renewal post the hiatus of the global Coronavirus pandemic.

There are things we can do here, too. Some are large, and will require drawing on external funds, such as replacing our heating systems, in the church hall as a matter of priority and in the church as a matter of planning for the future. But there are other things we can do, to take responsibility in this regard. We can shape and adopt an environmental policy, adapting existing templates for churches to our context. These cover energy use, which banks we might use and which charities we might support, how we apply principles of reducing, re-using and recycling waste to the products we buy for church use, the food and dink we consume, the changes we make in our own homes, and the worship and teaching Sunday by Sunday.

Every church, church school and diocese in the Church of England is also encouraged to engage with the Eco Church scheme, which supports churches to become better stewards of God’s creation working progressively through bronze, silver, and gold awards. We are signed-up to this—and it wouldn’t take a lot of work to reach bronze accreditation—but really we need someone with a vision to serve as an Environmental Champion for the church and parish of St Nicholas, to take this on. Perhaps this is something that God might put on your heart—perhaps in response to a sense of discouragement, as God responded to Job and as Jesus responded to his disciples. Perhaps this is where your faith will grow?

And we can make use of resources from the wider Church to help us engage with care for God’s creation, resources such as those produced to support the annual Season of Creation, which runs from 1 September to 4 October each year. This year’s theme is the firstfruits of hope. Blackburn diocese have produced six sessions of material, including prayers, worship, play, activity and actions to take, designed to help primary aged children join in with creation care. They have generously made this resource available more widely.

The environment is one of those issues that cannot be left to ‘someone else’ to address: we all need to play our part, and as Christians, we do so from a faith perspective. It is also one of those issues where we don’t always know what to do—though there is also plenty of consensus over what we ought to do, but don’t want to do. Here, too, our faith engages us, with the promise that Jesus—the one through whom, and for whom, God created all things—is with us, guiding us where we do not know what we ought to do, and strengthening us where we do know the way forward—or at least the next steps—but do not want to follow, for fear of the cost. Where we are overwhelmed, by guilt or shame or anger or denial, he rises and speaks peace into being in our lives.