Joyful Banquets – Sermon for Pentecost 19

parable-of-the-wedding-feast-icon - Catholic Stewardship Consultants, Inc.

I guess that if we were each asked to describe our perfect paradise, we would all come up with something slightly different. Depending on our temperament, we might go for peaceful seclusion or bustling conviviality, warm Mediterranean climes or cool northern skies, music to dance to or silence to soothe us. So if we are more disposed towards something a little quieter, we might be put off by the recurring image in the gospels of the Kingdom of God as a wedding feast. To those so inclined, I would simply offer the observation that, even at the noisiest wedding, there’s always a quiet corner where you can find others taking a break from the inevitable carnage of an Orcadian Strip the Willow.

Whatever our preferences, I think there are fundamental truths in the image of the wedding feast which are enduring. The first is that the image of our ultimate destiny as a thoroughly communal affair rings true. We are made to interact with each other; we are made to learn the art of living a good life in the company of others; we are made to find ourselves when we move beyond self-concern and into love for our neighbours; and we are made in the image of God who is not solitary but relational. And in this time of restriction, we crave our vital social connections more than ever. But I’m intrigued that Jesus chose the image of a wedding feast as his basic paradigm of the Kingdom of God. Why not a family or a community or a nation? Well, apart from the fact that these social realities are fraught with complexities of their own and each risks a sort of exclusive or restrictive dimension, there is something about a wedding feast that these other groupings doesn’t quite capture. Above all, the wedding feast introduces a note of unrestricted joy that is not necessarily present in these other examples.

I don’t think we talk enough about joy in the spiritual life. We seem more disposed towards thinking of the sterner virtues, or the instructive possibilities we find in hardship, or the notion of heroic sacrifice and we can dismiss joy as frivolous in comparison. But joy is also a kind of sacrifice in the sense that it is a giving up of po-faced self-control in favour of self-forgetting delight. It is a letting go of self-importance so that we may truly and simply enjoy the gifts that someone else brings to the party. It replaces the anxiety that can so diminish our spiritual wellbeing with light-heartedness and delight.

I think there’s something almost comic in today’s parable when it recounts the terribly worthy excuses given by those who not only refuse the first invitation but even continue their joyless sulk when the messengers draw their attention to the smell of the best food being prepared under their very noses. Enough with your partying, they say – we’ve got work to do. We are people of substance and have no time for your trivial interruptions to the serious business of commerce. Where the wedding feast speaks of abundance for all, a time out of the grind of daily life, those who refuse to come are concerned only with their own gain. One of the miserable so-and-sos who does turn up even refuses to put on a festal garment in an act of self-righteous reproach to the celebrating partygoers.

But for all its comic impact, the parable sets before us a rather stark reminder of the choices we must make day by day. As with all parables, it is not intended to make a single point but confronts each one of us with a deeply existential question. In this case, the question is about what we truly value. Are we too concerned with our own security or self-image to let ourselves go for the sake of another? Are we so much invested in our own advancement that we shun the gifts offered to us by someone else? Does our own little world take precedence over the much bigger reality that opens up before us when we allow the stranger to take a place at the table alongside us?

In these difficult days of constraint and anxiety, there is always a risk that our world will shrink in the way it did for those who refused the invitation to the wedding banquet. There is a risk that we prioritise our own nation or tribe over the greater family of humanity. There is a risk that faith becomes a private matter rather than a fundamentally communal reality. And there is a risk that our bigger vision takes second place to our more immediate concerns.

In the face of these constraints, Christians continue to offer participation in a wedding feast. Every day, we set a table in the face of our fears and place there bread to strengthen our bodies and wine to cheer our hearts. For now, the feast may not be as sumptuous as we would like, but it is a feast nonetheless. It bids us rejoice; it invites us to set aside self-concern in order to meet one another and, in doing so, to meet the God who is our bounteous host. Whatever else we do, we must continue to offer this joyful sacrifice because, in doing so, we offer a foretaste of the coming kingdom and we learn the art of being together at a table where none is left behind. This Holy Table points simultaneously in two directions: it draws us away from self-concern and towards the heavenly banquet; and it draws us away from self-concern towards those who are hungry here and now. It is, at the same time, the gate of heaven and the serving counter of the Steps to Hope van that parks outside our door. The Liturgy here and the Liturgy after the Liturgy are one joyful sacrifice. How could we resist an invitation to such a feast?


Sleep specialists recommend that short naps of no more than 15 minutes can have a beneficial effect on our energy levels and alertness. Any longer than that sees us getting into a deeper level of sleep which makes it harder to wake up without feeling drowsy.

But I would like to propose a different, or perhaps complementary practice. Why not spend 15 minutes each day being awake? I mean really awake. The practice of zazen, of seated meditation, is not an exercise in relaxation as such, and is certainly not some kind of dream-like state. It is simply the practice of being awake, of being alert to the world around us, of being receptive to everything without devouring it, of open-eyed stillness in the face of whatever is around us. It is not the shutting-off of thoughts and not a retreat from the world but a simple exercise of attention. As such, it is, at the very least, a way of expressing our capacity for wakefulness and a way of strengthening that capacity.

The term wakefulness has synonyms in the religious vocabulary of Christianity and Buddhism, and probably others too. In Christianity, the desert tradition gave us nepsis – watchfulness or sobriety – and in Buddhism, the experience of enlightenment is an experience of awakening. In fact, in the latter, I think that Soto Zen would prefer to speak of being-awake so as not to suggest a movement from one state to another – enlightenment is not a goal to attain but a present reality to express. In Christian experience, watchfulness is also a constant invitation – ‘today, if only you would hear his voice…’ – and the vivid words of Compline come to mind:

Be sober, be vigilant, for your adversary the devil as a roaring lion walketh about, seeking whom he may devour: whom resist, steadfast in the faith.

We needn’t get too into the question of ‘external’ diabolical threats to see the wisdom of these words. The fact is that we are vulnerable when we are not awake and our lack of watchfulness closes us off from others.

So don’t give up the siestas, but do think about having a time to be fully awake each day!

‘Do Not Squander Your Life!’

These words end each of the sessions of zazen we undertake in the tradition Zen that I follow. The full text of the Evening Gatha is:

Let me respectfully remind you,
Life and death are of supreme importance –
Time swiftly passes by and opportunity is lost.
Each of us should strive to awaken. Awaken!
Take heed. Do not squander your life.

Don't Waste Your Life! | Treetop Zen Center

I wonder if we always take the spiritual life this seriously. I think we are in danger at times of thinking of our spiritual life as a sort of hobby. I remember someone saying to me once that they had a number of projects for their retirement, including learning Norwegian, baking bread and joining a church. It’s one of the things we do among others. Now, I’m perfectly aware that attending worship and being a member of a church is not coterminous with one’s spiritual life, but you would hope that the church is in the business of addressing the Great Matter of life and death, even if many choose to do just that outside the life of the church.

I hesitate to say what I’m about to say next, because I really am not criticising anyone in these very difficult days: we really are all trying our best to make the best of these trying circumstances and I have no doubt whatsoever that I have not handled things as well as I could have over these last 6 months. But I do fear that some of the ways we (the church in its corporate expression, and I include myself!) have tried to navigate these difficult waters have fed a perception that the church is in a similar category to leisure activities of various sorts – a take-it-or-leave it activity for those who are into that sort of thing. I wonder if, at times, we have given the impression that the Liturgy is a needless luxury, pastoral care a merely social interaction (except in extremis), prayer a private matter, faith a personal opinion rather than our fundamental disposition towards life. If we have mistakenly given that impression, then we are storing up for ourselves significant challenges if we want to be taken seriously in the future.

I am deeply impressed by the way churches have taken care in opening their doors and welcoming people in a way that is safe as well as creative and no one wants to put anyone at risk of infection. At the same time, we must seek ways of balancing the imperative of safety with the urgency – indeed, the heightened urgency – of addressing the Great Matter through our prayer and our mind-to-mind, heart-to-heart encounters with one another. This is a monstrously difficult balancing act, and I welcome any ideas that help to create genuine opportunities for spiritual growth and wellbeing in these times (I really mean that – please do share them!!). But I do want us all to be a little more courageous in insisting that we are about a serious business. Faith is not a nice-to-have and we are not being immodest if we claim that we are concerned with that which is of supreme importance. It is also, inextricably and simultaneously, an exercise in care, in compassion and in healing. Our wellbeing is not only a matter of microbiology but also of spirituality, of the heart.

From Crisis to Continuity – Navigating the ‘New Normal’

A beginners guide to the compass | OS GetOutside

The title of this piece might wrongly give the impression that I’m about to offer a range of excellent ideas to manage the change from an emergency phase of dealing with COVID-19 and its fallout to a more sustained phase of adjustment to longer term realities. What I really want to do, however, is simply to recognise the fact that this newer phase is, in many ways, more difficult than the first, and to seek a conversation about the spiritual challenges of this strange in-between territory. The first weeks and months of our response to the COVID crisis felt challenging, but there was a certain sense of solidarity in the face of a new threat and a degree of energy that comes from problem-solving. I think that, at the time, many of us were unaware of the likely duration of the measures we need to put in place to reduce the risks from the virus, and even if we were more realistic about that timescale, the actual experience of living without many of our usual social support systems is new to us and brings unexpected challenges, and it’s difficult to find adequate alternatives. I suspect I’m not alone in finding that I have more ‘extrovert’ tendencies than I had imagined!

Here are a few of the things I think are quite challenging:

  • The loss of the dozens of ‘casual contacts’ we have each week with colleagues, friends, congregation members and acquaintances. So much happens in these brief encounters that is hard to replicate with more time-consuming and formal arranged meetings.
  • In addition to this lack, there are also constraints that come with forms of communication that we can use. I don’t need to say anything more about the ‘zoom fatigue’ we have all come to recongise well, but I think that the loss of body language, eye contact and the sense of the ‘atmosphere’ of a room also add to the narrowing of our range of communication tools.
  • The sense that we are living with significant constraints and have no idea of when it may be safe to do without these measures. This also means that we can be reluctant to make a complete adjustment to different ways of doing things as we live in hope that the situation is temporary. Mentally, we may be living with a constant sense that this is less-than-ideal and that’s rather tiring.
  • The sense that there is a threat ‘out there’ is also demanding on our psychic energy. And if we have any level of suspicion or censoriousness of one another, that places further burdens on out ability to live and relate normally.
  • There are, of course, additional challenges facing church congregations in this current phase, such as the difficulty of offering a liturgy that feels like it’s including those who are virtually or physically attending. But perhaps the biggest question of all is how we find the right balance between individual and corporate dimensions of religious expression. The latter faces the constraints we’ve already mentioned and the former may be struggling as a result of a certain neglect in nurturing a mature inner life that could be said to characterise a religious culture that has placed so much emphasis on the gathered community of faith.

This suggests to me that, as well as continuing to nurture the faith community in novel and demanding ways, churches might do well to address some of that neglect of the inner life. I don’t think that liturgical worship alone (or any other kind for that matter!) can address this lack. Part of what’s needed is a shift in spiritual culture and part is a fuller awareness of the practices and insights of lived spirituality. Here are one or two suggestions:

  • It seems important to me that we begin with the presumption that we are each fully responsible for our own life of faith. Along with this presumption is the assurance that we each have all that we need to fulfill this responsibility. This is not an arrogant assertion of the primacy of the individual – we all know the immeasurable value of drawing on the wisdom of others – but a realisation that no one else can live our lives for us. Indeed, when we take that full responsibility, we realise ever more fully the impact of our choices and decisions on others. A deep exploration of the inner life always turns us outwards because it can only ever be undertaken in an attitude of deliberate self-forgetfulness.
  • None of this is to say that any of us should do without the help of others, and my second suggestion would be that the company of an experienced guide is vital. What it does mean, though, is that we take responsibility for seeking that help. An experienced guide is not necessarily one who has particular ‘credentials’, but one who practises the inner life with both seriousness and a lightness of heart.
  • A spirituality to sustain us in these times will be one that nurtures patience and one that concentrates on the ordinary, non-spectacular, everyday miracle of simply being alive. Stillness, breathing, imageless contemplation, one-pointedness and regularity of practice are key components of such a spirituality.
  • We should all feel confident in reading and interpreting the texts that belong to our spiritual tradition and, perhaps, also those of other traditions. One of the main responsibilities of those who are regarded as teachers within a faith community is to nurture such confidence and encourage regular, reflective reading as an individual and shared practice. For Christians who are unable to join in regular communal worship at the moment, the reading of scripture and the classic ‘canon’ of spiritual texts connects us with the living stream of wisdom.

Although these modest suggestions are offered as ideas for sustaining spiritual life in this time of constraint, I would hope they are of value at any time. I am also conscious that the list is not exhaustive so please do share ideas!

Labouring in Vain? Mt 20:1-16

Harvest Field with Reapers, Haywood, Herefordshire', George Robert Lewis,  1815 | Tate

Last week, I started to make my case for seeing parables not as clear-cut stories with a simple, single point to make, but as complex dramas that draw us in in order to unsettle our expectations and cajole us into a fresh way of seeing. I don’t think they are there to make a point but to point us away from themselves towards something deeper. They are not preachy stories that say ‘look at me! I’ve got something sound to teach you!’ but mischievous little stories that say ‘don’t look at me for any answers! I’m not that kind of story!’ They draw us in, mess with our heads, spin us around and say; ‘look again. What is really there?’.

I had a bit of a moan last week about biblical scholars who get rather tied up in details and this week I’ve got more to say about that! Today’s parable is another rather complicated story that we might think we know well. We might think that it has something to do with fairness and benevolence. If we imagine that this is a story that intends to tell us about how generous God is, I’m not sure it does a very good job. The landowner seems to be playing around with the good hearted labourers and when it comes to paying them for their work, he gets his manager to do his dirty work and builds up the hopes of those hired first that they will be payed more than expected since the workers hired late on were paid the originally agreed daily rate. (none of their fault, by the way – their idleness was a result of being overlooked. They would have jumped at the chance of a good day’s work but no one responded to their application).

One way of seeing this parable, if taken at face value on its own terms, would be to say that God is more generous than your average employer, but perhaps not by much. Everyone gets their daily wage, but no more, while the landowner retires to count the profit he builds on the backs of the desperate. I’d rather not have too much to do with a God like that.

Coming back to the interpretations of some biblical scholars, I’ve read some who take great care to investigate the true value of the denarius offered as a daily wage. Was it one kind of denarius or another, a generous sort of minimum wage or a more ordinary sort? Is this a picture of a reasonably bountiful God or one who simply makes sure that we have more or less enough to get by on?

I have a feeling that they’re barking up the wrong tree. I think this parable is not about the fine details of just how generous God might be towards those who might or might not deserve what he has to offer. I think it’s a parable about how completely absurd it is to imagine that the kingdom of Heaven has anything to do with pay and reward at all! The kingdom of Heaven is not something to be earned. It is not a commodity, not a transaction, not a prize for the successful, not an achievement for the productive, not a feather the cap of the spiritually able. What, then, is it?

One kind of answer to that question might be to say that it is a gift, something given freely and lavishly by a God whose nature is mercy and grace. This has been a strong theme in Christian thinking from the days of St Paul onwards and it has much to commend it. It bids us relax and understand that, having nothing to offer God that God might ever want, we need simply recognise our weakness before him and receive what it is that he has to give us, a gift to make up the unmeasurable deficit that we human beings have in relation to the almighty God. This approach puts us all on the same footing as humble recipients of divine mercy, empty until we are filled from above.

But I want to suggest something rather different, something that insinuates itself on us if we see this kind of parable as a radical unravelling of the whole basis of faith as a sort of transaction between a demanding God and a worthless human race, however benevolent a transaction that might be. What if the whole business of faith is not about closing a deficit at all? What if the truth is that there is nothing to earn, nothing to receive, nothing to acquire, nothing to grasp for? What of the business of faith is of a different order entirely?

Let’s imagine a different sort of landowner, who comes along the line of those eagerly awaiting their reward and says; ‘I have nothing to give you. You already have all you need. You didn’t need to strive for the prize because there’s no prize to attain. It’s already there! The kingdom of heaven is within you! Perhaps it needed the futile effort of a hard day’s work to realise it, but maybe now you can see that the Kingdom of Heaven does not lie somewhere else, in the gift of one who might or might not give it to you. It is right there for you, if only you would see it!’

God has given us all we need: we have the capacity for love. We have the capacity to transcend our self-interest. We have the gift of freedom if we’re prepared to realise it. And the only work needed to realise it is the work of letting go of the pernicious lie that says we’re only worth what we gain, we are measured by what we possess, we are only the sum of our successes. For many of us, that might feel like hard work because we’ve been fed another line for so long, but the work is only ever a work of subtraction, not addition, of shedding, not of acquiring. And what does that leave us with? It leaves us with a mind like that of Jesus, who did not cling, did not grasp, but emptied himself in order to share the ultimate prize: a life made whole in the freedom of love.

Hagia Sophia and the Stoudios Monastery

Hagia Sophia Mars 2013.jpg

It’s impossible to forget your first encounter with the vast and numinous interior of Hagia Sophia in Istanbul. It is quite literally breath-taking. Even the scaffolding that was in place when I visited a decade ago could not detract from the sheer sense of space and the magical weightlessness of the dome. Then there is the rich detail of marble capitals and vivid mosaic icons to savour. But I cannot be alone in trying, above all, to imagine in my mind’s eye what it would have been like to witness the building being put to its intended use – the celebration of the Divine Liturgy. There is no altar in the apse any more but it’s easy enough to imagine it. A recent recording of chant from the Byzantine period with the addition of the acoustics of Hagia Sophia helps to give a sense of how the liturgy would have sounded.

But the visitor to Hagia Sophia is also struck immediately by the presence of other reminders of past prayer. The vast roundels bearing Arabic texts point to the building’s more recent use as a mosque, a use to which President Erdogan is determined to restore the building. It is hard to hear this news without a deep sadness at a move which is designed to assert a victor’s view of history and a clear religious nationalism. One passerby interviewed by the BBC claimed that it was obvious to anyone looking at the building that it was a mosque. I think he primarily meant the dome, an architectural form that was presumably borrowed by Islam from Christianity. A little historical awareness wouldn’t go amiss here. The Ecumenical Patriarch’s comments about this move have been irenic and measured. He wants the building to be a place of meeting and mutual respect rather than partisan identity, and its current status as a museum allows this. The World Council of Churches has echoed this position.

There is a part of me that welcomes the use of a sacred space for prayer in any faith tradition, but in the case of a building that held such an important place in the Christian world for most of its history, it would surely be more appropriate for the Christian Liturgy to be allowed there in addition to Islamic prayer. But given the complexities and politics of this situation, surely the wisest course is to allow the building to continue to speak of its histories as a museum open to all on an equal basis.

Hagia Sophia is not alone in telling the story of a significant and flourishing Christian past in Istanbul. The remains of the Monastery of Stoudios are far less well-known than Hagia Sophia, but they represent many vital centuries of monastic and intellectual life. The monastery that gave birth to the Athonite movement and nurtured many of the greatest spiritual teachers, including St Symeon the New Theologian, is physically present now only in a ghostly fragment. It would surely be appropriate for the civic authorities to celebrate and preserve remains like these as a visible reminder of a history worth cherishing.

Whatever happens to these buildings, however, is ultimately less important than the continuation of what they represent: the celebration of the Divine Liturgy in which heaven and earth are joined; and the prayer of the heart, in which the same mystery is enacted within us.

Embodied Reading – Sermon for Pentecost 6


It’s often very interesting and revealing to ask people what they’re reading at any given moment. Some will be focussing on one particular book, some will have a pile by their bedside that long ago exhausted the supply of nice bookmarks and now brandish an assortment of old rail tickets and the receipts that clog up one’s wallet. Some will always have a novel on the go, others a biography, still others an anthology of poems or spiritual writings. Some will re-read a cherished text many times, others will readily give up on a book that doesn’t grab their attention quickly. And it’s interesting, with that in mind, to ask alongside the question of what someone is reading, the less frequently asked question of how someone reads. Quickly, to get in step with the pace of a fast-moving plot; slowly, to savour the well-honed phrases of a stylish writer; critically, to interrogate the opinions of a political commentator; reflectively, to ponder the insights of a spiritual master.

But what about the words of scripture? Do we find a variety of ways of reading these words that sometimes puzzle us with a world-view that feels remote but also grab us with a timelessness that constantly draws us back? I think it is a matter of some importance that Christians reflect carefully on how we read holy scripture because it is a delicate and vital art, a spiritual skill that requires patience and care rather than the simple redeployment of the same skills that we use to digest the contents of the back of a cereal box or an ill-tempered tweet.

Help is at hand, because Jesus himself recognised that he was asking a lot of those who were prepared to engage with his own distinctive teaching style – the parable – and gave us an entire parable whose whole purpose is to suggest to us ways to read parables! The parable of the sower is intended to give some hints, but even this parable, which untypically comes with an exposition, still leaves us a whole lot of work for us to do ourselves. Parables don’t yield simple answers quickly and scripture is not a step-by-step instruction book. I’ll go further. Scripture is not there to give us answers but to invite us into a way of living, a way of seeing. It is there to offer life-giving words, words to wake us up and coax us into fruitfulness, not moral diktats that relieve us of the tiresome business of having to think for ourselves, despite what some of religion’s less intelligent detractors might suggest.

A parable, like any of scripture’s enduring words of life, is like a seed. It grows in us and, if we let it, breaks open our conventional thinking so that we see something new, some fresh, green shoot of insight, reassurance or challenge. The Jesuit William Johnston, who spent his entire ministry in Japan, suggested that we learn to read parables in the same way as Zen practitioners read koans, that distinctive teaching tool that has its origins in medieval Chinese Ch’an Buddhism. The koan does not transmit information but invites awakening. Contrary to some Western assumptions, it is not some kind of absurd puzzle that is intended to break down conventional thinking as much as a word that provokes response from the disciple. Johnston suggested that we learn from the embodied practice of koan study, where students don’t so much analyse the texts as internalise them – they sit and breathe with them in meditation, turning them over in their hearts until they yield fruit. This is a practice of reading with our bodies, of letting seeds settle and germinate. Reading scripture can be like this. It’s not an IQ test but a life skill.

Here’s an example of how that might work in a Christian context. The mothers and fathers of the desert monastic movement developed a practice of using short scriptural texts to counteract unsettling thoughts that came to them in the silence of the wilderness. Evagrius of Pontus offered an entire compendium of such short phrases to respond to some of life’s turbulences that most frequently threaten to overwhelm us and it is based on the words of scripture spoken by Jesus in the wilderness to the tempter. As one example, he suggests, for those facing the kind of listlessness that saps our hope, a repetition of words from Psalm 26: ‘I believe that I will see the good things of the Lord in the land of the living’. Many of us will have a store of similar short phrases, often from the Psalms, which we can sit and breathe with, repeat gently, take into ourselves and allow to germinate when we face moments of challenge or even just the regular flow of the day. ‘Into thy hands I commend my Spirit’; ‘The Lord is my light and my salvation’; ‘The darkness is not dark to you’; ‘As the deer longs for running streams, so longs my soul for you’; ‘O God make speed to save me’; ‘Have mercy on me Lord, according to your abundant kindness’; ‘Bless the Lord O my soul’. To turn these phrases over and over in our hearts can be an act of recentring ourselves on the source of our life, a regular reacquaintance with our deeper spirit, and gentle energy to push back against the darker insinuations that can invade our minds and hearts.

And for the parables, we might similarly turn over in our hearts the image of a mustard seed or priceless pearl, or the emotions stirred by the prodigal son, or words like ‘give to Caesar what is Caesar’s and to God what is God’s. It’s never a question of coming up with the right answer and always a question of allowing an authentic response to grow within us as we come to these awakening words again and again.

I think this is something like the kind of practice that Jesus was suggesting in today’s parable. We take the seed of the word deep into ourselves so that it becomes much more than a piece of advice, much more than an instruction, much more, even, than an inspiring thought. It becomes a fruitful expression of divine life in us, a well of living water – refreshing, consoling, forgiving, protecting, energising, enlightening.

Vain Repetitions?

Elder Sophrony (Sakharov) of Essex (+ 1993) | MYSTAGOGY RESOURCE ...

Having mentioned the Jesus Prayer in my sermon on Sunday, I am conscious that some Christians find this way of prayer to be puzzling, not least in the light of some words of Jesus that might appear to challenge the practice of regular repetition of a phrase. In the King James version of Matthew 6:7, Jesus condemns ‘vain repetitions’ in prayer (‘heaping up empty phrases’ in RSV/NRSV). I think it would be very easy to deny that a phrase like ‘Lord Jesus Christ, Son of God, have mercy on me’ is vain or empty but it is still the case that some Christians find the repetition of a phrase – however prayerfully done – to be uncomfortable or just plain odd. I found a lovely response to this in some words reported to have been spoken by St Sophrony:

We were visited once by a Catholic priest, and he saw how we prayed the Jesus Prayer continually at the monastery, and he said to Fr Sophrony, “I cannot understand why you have to repeat the same prayer for so long.” Fr Sophrony, in a very friendly way, answered, “We repeat because we are slow to understand it, and once we have understood it, we do not want to abandon it,”

And how do we understand it? By praying it!

Rest for your Souls – Sermon for Pentecost 5

There are so many things we could say about how this strange time has felt for us, and for those of us who have not been exposed to the most acute experience disease there are still some troubling symptoms that many have reported. Among the most common are fatigue and strange dreams. It’s easy to dismiss these as relatively trivial but I think it’s really important to acknowledge that many have found these last few months to be deeply wearisome. Confinement, anxiety about a real threat of harm, the dislocations caused by things just not being in their normal place, troubling thoughts, broken sleep, strained relationships, loss of purpose, financial worries, lack of proper human contact; all these things are real and demanding.

‘Come to me, all you that are weary and carrying heavy burdens, and I will give you rest.’ These words of Jesus, then, come like a healing balm in a time of widespread anxiety. Even just to hear them from the lips of the one we follow, the one in whom we find ourselves, is to hear a word of comfort and restoration, to know oneself to have been noticed, and loved, and relieved. And even to have this place open once more gives us an opportunity to allow ourselves to be drawn into a peaceful space at the invitation of Jesus who says ‘come to me’. The cancer hospital where I was chaplain in London had a spacious modern chapel and many would go to sit there, in the one place where there was none of the busyness of hospital life, none of the paraphernalia of the clinic, and rest. To offer a place of quiet is a very precious thing.

But there is even more on offer from the lips of Jesus this morning. He goes on to invite us to take the yoke of his teaching upon us and learn from one who is gentle and humble in heart so that we may find rest for our souls, deep, inner repose, a quietness of heart-mind that is even more restorative than a well-needed break from the daily toil. What does he mean by this?

There is a long and steady strain of unobtrusive Christian spiritual practice that would readily identify this ‘rest for our souls’ as the gift of contemplative prayer. The Latin version of the sayings of the desert monastics from the 4th century onwards called it ‘quies’, or quiet, in Greek, ‘hesychia’, or stillness. The Greek word became the term that we associate with the prayer of the heart, with the practice of hesychasm flourishing in mediaeval Constantinople and 19th century Russia. Slightly nearer to home, it’s the prayer of quiet that St Teresa of Avila described so carefully in her ‘Way of Perfection’ in 16th century Spain.

Theophan the Recluse - Wikipedia

As I said, there’s a steady witness to a simple way of prayer that really does bear fruit in the gift of inner stillness and I mention some of its history not to suggest that it’s a thing of the past, but to emphasise that it belongs right in the heart of Christian life. Contemplative stillness is not an elite activity for the spiritually adept, but an easy yoke, a light burden, a wisdom of simplicity hidden from the wise and intelligent and revealed to infants. The path of contemplative stillness, of inner rest, is a way of humility and gentleness – unspectacular, uncomplicated, and freely given to any who are prepared to receive it. The only work we have to put in is precisely this work of preparation to receive, the first step of which is the desire for it.

St Theophan the Recluse, a major figure in that Russian renaissance of hesychasm in the 19th century, described this desire as a ‘warmth of heart’. He says, ‘As soon as this warmth is kindled, your thoughts will settle, the inner atmosphere will become clear, the first emergence of both good and bad movements in the soul will become plainly apparent to you, and you will acquire power to drive away the bad.’ I can think of no better description of inner rest than that – thoughts settle, inner atmosphere becomes clear. Most of what makes us unsettled comes from within – anxiety, fear, low self-esteem and what Theophan describes is the kind of internal quiet that allows us to see these troubling thoughts for what they are; insubstantial and impermanent. What abides is the unfailing goodness of God, and that brings me to Theophan’s second step, which accompanies warmth of heart, and that is the remembrance of God.

For most of those involved in the Hesychast movement, this remembrance was achieved through the repeated, gentle recitation of the name of Jesus in the Jesus Prayer. This simple practice also has the effect of stilling our minds and bodies as we breathe slowly and regularly and set aside the exhausting mental activity of reacting to every passing thought that enters our minds. St Symeon the New Theologian, an earlier teacher of this way of prayer, describes how this restoration of our minds to their natural state does not exempt us from troubling thoughts, but they no longer ‘disturb the depths but only ruffle the surface.’

The prayer of inner quiet is a gift from God, a gift given through the one who today invites us to come to him and rest. As a church, we offer a beautiful space, a holy temple in which we can rest from the busy streets. Let’s also be confident in encouraging access to that inner temple where we may find rest for our souls. We may enter at any time and learn from the one who is gentle and humble of heart.

Eucharistic Deprivation, Methodists and Clericalism

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This week, I’ve been attending the Methodist Conference on behalf of the Scottish Episcopal Church and I’ve enjoyed getting to know more about a tradition that may not have huge numbers in Scotland, but has played a very significant role in ecumenical life here for a long time. One of the themes that came to the fore in today’s discussion was the lack of access that many have to the Eucharist, both as a result of a shortage of presbyters to preside in scattered rural locations and, in a more widespread but more temporary sense, because of the lockdown to prevent the spread of the coronavirus.

On the latter, the Conference was urged to seek theological clarification about what might be possible with the use of digital media, echoing debates that have taken place in many churches. On the former, Methodists already have a remedy in the form of a permission that may be given to a lay person, with suitable preparation and for a limited time, to preside at the Eucharist. Such permission is not always granted and there is a careful process to consider such requests.

I was impressed by the care taken over this debate and by the pastoral commitment to provide access to the Eucharist for as many as possible. I also find myself uncomfortable with the thought of introducing such a measure in our own tradition. I should say that there is not a move towards such a thing in the SEC and that is not because we don’t value the Eucharist – we do, very much. However, with the longstanding provision of self-supporting priestly ministry, and with the possibility of communion from the reserved sacrament (there’s another piece to be written about that!) the issue does not seem to be quite as pressing.

So I am left with the question of why it is that I feel discomfort at the practice of lay presidency at the eucharistic Liturgy. Why do most churches with the historic episcopate (Catholic, Orthodox, Anglican) reserve the presidency of the Liturgy to bishops and presbyters without exception? Is this just a case of clerical protectionism? I think I would want to defend this practice not on the basis of any kind of special ‘power’ given to bishops and priests at their ordination that makes them alone capable of effecting the consecration of the Eucharistic elements (it’s the Holy Spirit who does that!) but on the basis of our understanding of the nature of the church.

For us, ministry is not primarily a matter of competence (thank God), training, power, function, management or special holiness. It is primarily a sacramental sign of the unity of the church founded upon the apostles and a means of serving that unity. It is also a sacramental sign the priestly character of the church and, indeed, of humanity as a whole in its ‘eucharistic’ relationship to the whole creation. By that I mean our calling to offer the sacrifice of praise, the Liturgy, on behalf of the whole creation, eschatalogically proclaiming its fulfillment in Christ. Seen in this way, the Eucharist is seen as more than the dispensing of spiritual nourishment to the faithful, though it is certainly that too. The Liturgy is primarily an act of Christ through his Church, a re-presentation of the whole paschal mystery. Each Liturgy is an act of the whole church, not just one local expression of it, as it participates in the one paschal act of Christ.

In order to express that unity, churches in our traditions see the bishop as the principal priestly minister of the mysteries of the new covenant, united with the ministry of the apostles. Presbyters preside by delegation, sharing in the priestly ministry of the bishop, as do deacons through their distinctive ministry (though not presiding at the Liturgy). It is this intimate connection with the apostolic ministry founded on the paschal mystery of Christ that lies at the heart of the paradigmatic priestly act of the church – the Eucharist – and is expressed symbolically through the uniting spiritual ministry of the bishop.

Of course, every Christian participates fully in the paschal mysteries of Christ through baptism and receives from that a priestly character, restoring that character to our humanity. And as the Liturgy is an act of the whole church, it includes all the baptised. The priestly ministry of all the baptised is at the heart of the life of the church as a Paschal mystery and is expressed every day in the life of prayer and in the living of a Christian life in the world. The baptised Christian is not simply a recipient of sacraments from the hands of a priest, but one who has priestly dignity as an icon of restored humanity in Christ and as a bearer of his transfiguring presence to the world. When, in the Byzantine rite, the Cherubic hymn is sung, its declaration that ‘we’ stand as mystic symbols of the cherubim, it means that the whole Eucharistic assembly is ministering together in the heavenly realm, offering a sacrifice of praise to God, not just the ordained priest who presides. Every icon of the divine is honoured with incense at the Liturgy – those painted to represent the saints as well as those who stand in flesh and blood.

I am conscious that I present only one theological perspective on this matter – and that as yet not fully formed – and I respect fully those traditions that take a different view. Indeed, the variety of views on the presidency of the Eucharist reflects the variety of emphases of its rich character that we find in different theological traditions. I offer this work-in-progress only as a perspective, not as a full or final word!