Now that I am the age that I am, like many of my peers, I find myself going into the kitchen and then standing, wondering “What on earth am I doing here?” then returning back to the sitting room in the hope that I can jog my memory.
I realised that I had problems when I found myself putting my under pants into the ‘frig. Instead of the washing machine!
Yet, memory is a strange thing, for I have just finished writing my memoirs, dating back to the very beginning and names and events that I have forgotten come flooding back in incredible detail.
Vividly, although I was little more than 18 months old, I can remember the stormy night when a piece of cast-iron guttering plunged through the bedroom window, my mother (with whom I had been sleeping), snatching me up and leaping over the end of the bed.
“Poor old chap! He’s going back” you may say, but I’m not “going back”, for memory is when we are able to pull events of long ago into the present, experiencing even the smells and sounds of some particular place.
When we “remember” we don’t “go back”, but rather bring the past into the present.
Looking at photos of a Durham coal mine, where as a “Bevin Boy” I worked for 4 years, as we descended into the depths, I can still smell its particular odour although it is 72 years since.
Any who were serving in the forces then, when prompted, can relive events of long ago, particularly people whom they met in challenging circumstances.
Only those who lived through those years can truly “remember”, for that experience has been etched into our memories so that we cannot forget.
When we stand for 2 mins. silence, we who lived through those years will be re-living experiences which are but stories to later generations, and inevitably, to some extent, unreal.
Sunday by Sunday, Christians “remember”, for Jesus said that by taking and sharing bread and wine we “remember” Him.
“Do this“ He said, “in remembrance of me” but it’s not a memorial action, for what we are doing is bringing that Jerusalem Upper Room of the first century into St. Mary’s, or wherever and whenever we do so.
Many who were our contemporaries are no longer with us, but Chrstians are not “remembering” a dead Christ, but one who was raised by God to be with humanity for ever, with a promise that we too may share in the benefits of His teaching, His life, death and resurrection.
Jesus said, “When two or three are gathered together in my Name, there am I in the midst of them”.
John Wesley in a hymn he wrote for singing at the Communion, reminds us that in that service, Christ is present;
“Lo, God is here, let us adore and own how awe-ful is this place”! Let all within us feel His power, and silent, bow before His face”.
I sometimes feel that many, even church-goers fail to appreciate what a privilege it is to be sharing in a service, where the central figure is the Risen Lord who comes among us, not in mighty splendour, but humbly through the medium of simple bread and wine.
“Let all mortal flesh keep silence and in fear and trembling stand,
Ponder nothing earthly minded, for with blessings in His hand,
Christ, our God descendeth, Our full homage to demand”
So sings a very ancient Christian Greek hymn.
It is in the confidence that this Remembrance-tide, we through our prayers, and by the mediation of Jesus and His cross can be reunited with “Those whom we love, but see no longer”.
Climbing onto the ‘bus that was taking me to Wells for the Ordination Retreat prior to my becoming a Deacon, the happy Somerset ‘bus conductress urged me to “Pass along the ‘bus ‘m’dear’”.
M’dear duly obeyed.
On the return journey, now a “Revd.” with my shiny new clerical collar, she greeted me with “Please pass along the ‘bus, Sir!”
I confess to a certain glow of pride, being thus elevated to my new status, yet realised that this wasn’t right; I had only the day previously began the first phase of my Ministry.
I had little more status in the eyes of The Church, when only after my ordination as a priest a year later could I celebrate the Eucharist or even give a Blessing or Absolution.
I could only do what I had already been doing as a Licensed Reader; true I was empowered to carry out pastoral duties (which I loved), such as regular home visiting, but little more.
It was a parish where the priests were called “Father”, which implied that I had to have a father-like concern for everyone whom I met, and it was a title that I thought should be earned, rather than arbitrarily bestowed.
Incidentally, thinking about that, I remember a fellow priest, calling on our large Council estate, the door opened revealing a rather large rebellious lady. She greeted him, with “Oh, it’s you; I’m not calling you any B****** Father”, to which he replied, “You may call me Mother if you wish, as long as you are polite!” She slammed the door in his face and wrote a letter of complaint to the Bishop for him “being rude”!
It used to be commonplace that clergy were treated with great respect, the higher they rose in the clerical “pecking order”. Not so much so now and perhaps that is just as well. It belies the words of our Master, “I am among you as one that serveth” as He carried out the menial “Slave’s task” of washing the guests’ feet.
There is a favourite Hymn where we sing “Brother, sister, let me serve you, let me be as Christ to you”, but how much do we carry that out when we get outside the confines of the church?
I remember a newly appointed priest, who at his first meeting with me and a fellow priest, bade us stand and sing that hymn and I have yet to meet a more dictatorial “Priest in charge”, for he liked to remind us (his colleagues), that he was boss!
Fine singing it, but different if you have to go out and live it.
Our Free Church friends describe their pastors (people who care for sheep) as their “Minister” and it was a while before I realised that this was the right title, for we clergy are here to “Minister”, to “serve” God’s children (of all ages).
Paul reminds us often that we are to be Christ’s Body here on earth to carry out His work, the first of which is to proclaim the “Good News” of the Father’s love, for ALL.
We, priests and people are here to serve the community in which we are set; although many of us do not live in Brading or Yaverland, we are gathered as the Church, to be Christ’s Body wherever we are. We are all called to be “Ministers”.
The question we need to ask is “How can we be Christ in our communities, where we daily meet those for whom Jesus died, even if hey don’t know or appreciate it.?
People outside The Church are often asked to “help” (usually with money) but do we ever seek to find ways in which we may help our parishioners?
Priests and people are, like Jesus, to be “Among people as ones who serve”. He performed His greatest act of service for our benefit as He hung on the Cross, where He, the Lord of all, became servant of all, bringing salvation.
Think and pray as to how, we here can be “Like Christ to them” as the hymn says.
"I look for the resurrection of the dead and the life of the world to come"
It was kind of an animal charity to send me condolences when my beloved collie Ness died rather suddenly, and with it came a poem designed to comfort me.
Beautifully written, but it described heaven as a place where dog and owner will be joyfully united, a meeting for which the dog has waited and now reunited they walk through to eternal doggy (and owner) bliss.
Unfortunately, a meeting for which there is no theological or Biblical justification, much as I would love it to be so.
There is the problem that Ness was the last in the line of dogs we have owned, so where do Bumble, Rupert, Joe, Lottie our previous dogs fit in?
We are constantly trying to think (and say) that when we enter Eternal Life it will be similar to what we are living now, but we need to face up to the fact that whatever it is, it will not simply be like this life continuing for ever and ever.
In more respectful days, as a curate taking funerals, while the cortage passed through busy Taunton streets, people stood in silence and men removed their hats as a sign of respect.
Simply because the owner of the body lying in the coffin now knew something that the onlookers didn’t; namely, what happens when you die.
Jesus gave no details of the after-life that supports so much funereal thinking.
He tells His disciples that when we die, we do not “marry nor are given in marriage”” even if we may have had more than one partner.
The truth is, that as St. Paul in 1 Corinthians 15, carefully explains to the enquirer as to “What sort of body shall we have”? Suitable for an eternal environment is the answer.
The Apostles’ Creed simple states that there will be “Resurrection of the body”, but this does not necessarily mean we shall in the eternal realm have exactly the same body by which we now live, move and express ourselves.
It does mean that we shall be individuals with the kind of body suitable for eternal life, “We shall all be changed” says St. Paul “in the twinkling of an eye” and a change for the better.
Jesus gave us no clear indication, talking of “sitting with Him at a heavenly banquet” but cannot be understood as a prophecy
Paul (2 Corinthians 4, v16 - 5, v5) talks about our present bodies, as being like “tents”, fragile, temporary dwellings for the human Spirit on our earthly sojourn, but death is the moment when the fragile and temporary is left behind, to be clothed with a body where we may retain our individuality and suitable for an eternal existence.
Jesus is at His most explicit as John records in his Gospel, chapter 14, when He talks about “Going to prepare a place for us” and “He will come and take us to Himself”.
Drawing on common practise in His time, people travelling on a journey would employ a servant (a “dragoman”) to prepare the way, ensuring that they arrived safely and refreshed.
He talks about “many mansions” for our dwelling, but that word can simply mean “Places of refreshment” indicating that there may be further journeying after we die, for who among us will be fit to face God as we are?
In the picture that Jesus gives us, in our post-death journey, we shall not be alone, but accompanied by Him, who like the dragoman who accompanies his master, leads us towards our eternal destiny, so that we are not alone.
That is why we Christians have a responsibility to pray for our departed loved ones, who may still be journeying to “The life of the world to come”.
Through such prayer we can be linked to those for whom we pray, “whom we love, but see no longer” and to me, that is a great comfort.
"I acknowledge one baptism for the remission of sins"
”She (he) doesn’t go to Church but is a real Christian” is the kind of statement that you may hear about a good, thoughtful member of the community, but it is mistaken.
Suppose I buy myself a tent and the necessary camping equipment, even light a fire by rubbing two sticks together and other activities that Scouts and Guides may take part in, that doesn’t thereby make me a Scout or Guide.
You can only become so if you have undergone the Admission ceremony with all its vows that are supposed to direct your future behaviour.
That makes you a member of the Baden Powell family.
This idea that doing Christian things but un-baptised makes you a Christian is completely incorrect. It is Baptism with water and in the Name of the Holy Trinity (Matthew 28, vv16-end), the way in which the first Christian Converts and millions of faithful folk since became committed followers of our Saviour and members of His Body, The Church.
The old Baptism service (1662), when signing the child with the sign of the Cross reminded it “that he (she) should “fight manfully under His banner against sign, the world and the Devil and to continue Christ’s soldier and servant until his (her) life’s end”.
Paul, in his Epistle to Timothy, tells him to “Fight the good fight”, which indeed, the Apostle eventually did, even unto death.
That makes me wonder why when we sang “Stand up, Stand up for Jesus” last Sunday the modern version became very weak and inoffensive (to be PC, of course) so that any mention of the Christian life being a constant fight against sinful tendencies is unacceptable.
Yet, if your experience is similar to mine, all my life has been a fight to cope with the sinful tendencies within me, which sometimes I have managed to master (with Divine help) also as a Church fighting on behalf of everyone else, especially the marginalised folk in our Society. Where does the Christian stand?
Over 720 homeless people, many young, died sleeping in our streets in 2018 and I for one am waiting despairingly for the Archbishop or some senior clerics to condemn this lack of priority for their plight.
Of course that means delving into the political realm, but Jesus had no such compunction, criticising the Jewish leaders in no uncertain terms.
We cannot stay quiet when we see injustice and greed are ruining people’s lives.
The Church (in all denominations) should be the guardian of the people (God’s people), concerned as Jesus was, with the people’s plight.
Baptism is the route by which we join God’s Army, becoming the hand, eyes, mouth and ears of Christ’s Body here on earth (as St. Teresa said).
Baptism is not simply a nice ceremony enabling families to meet up with a suitable feast afterwards, not realising that they are making a solemn commitment as they become (for better or worse), part of Christ’s Body here on earth.
It is a commitment for us as individuals or as a Body, to challenge our selfish and sometimes callous Society to a new way of thinking in regard to God and our neighbours.
Looking to Jesus we see, not a pious “do-gooder”, but one who came to set us free from Guilt (through His cross) and was prepared to die for the unworthy as well as the worthy. Always ready to condemn where there was injustice and indifference to the needs of others, regardless of whom He offended.
Hans Kung in his book “On being a Christian” says that the enemies of The Church are “not the outside forces of evil, but those who claim to be Christians who fail to live up to their Baptismal Vows.
One thing that Church history teaches you is that if you wish to see radical changes to the Worship, Ministry and Teaching of the Church, it is useless to look to the elders and hierarchy, including Bishops for leadership.
This was shown in the 4th century of The Church, when a vital Synod was discussing and wrestling with the doctrine of the Holy Trinity, over whether Jesus was truly equal with God the Father.
They were near to adopting a Resolution suggesting that He wasn’t, which denies much of what Jesus said about Himself as recorded in the Gospels.
A young priest named Athanasius, at that time only a Deacon (a minor Order), stood and gave such clarification, that it swayed the others (Archbishops, Bishops and Senior Clergy) to oppose this and from this valiant stand earned him the title of “Athanasius contra mundum”, which when translated is “Athanasius against the world” hence the title given to this 3rd (and barely understood) Creed and its champion.
Brave individuals have weathered the storm of abuse and condemnation in the defence of the Gospel truths, to point out the contemporary Church’s failings, and despite of all the opposition from high places have won the day.
Such too was Martin Luther, who by condemning the Papacy and all its works laid the foundation of the Reformation in the 16th century, transforming the whole existing structures. He lit a flame of rebellion that eventually swept through the Christian Church, and the creation of our own Anglican Church.
This was followed by the Wesleys (Charles and John), who, whilst Anglican priests were dismayed at the slackness and lifelessness of their Church and lack of Missionary zeal and finally, because of the opposition and lack of approval from the English Bishops separated from their own wing of the Church.
They were “High” Churchmen, wishing to put the Eucharist centrally in Sunday worship against the laziness and lack of enthusiasm among all levels of the clergy.
Finally, in desperation, in 1831 a small group of Oxford-trained parish priests met, believing (rightly) that the Anglican Church needed to review and renew its worship, but looked to the Roman Catholic Church as the only model.
Strange, because prior to the Reformation, many priests and congregations had looked to English examples of good and restrained ceremony, many adopting the customs of Salisbury Cathedral (called the “Sarum Rite”).
They believed passionately that we needed to look and realise our position as part of the whole “Catholic” Church; worship became colourful and attractive to many, not least to the working classes, and this new approach brought great gains in numbers of people attending.
Yet, candles on the altar, vestments and ceremony were condemned by the Bishops and by Parliament which legally had a role to play, usually restrictive.
Technically it was claimed that lighted candles on the altar (no more than two in number) were illegal, unless they were needed to enable the priest to read the altar book! Two curates at St. Michael’s, Swanmore in the 1880s had their licenses to officiate taken away until they obeyed.
Two priests in the East End of London were imprisoned for the same reasons, yet with the sacrificial actions and faithfulness of this handful of clergy (called the “Oxford Movement”) standing against all the forces of Church and State, the tide turned and a revival built up in our own Church that brought us in line with the beliefs and traditions of the whole Catholic Church. Yet, even in my younger days, vestments, candles and especially incense were tabu to many of the older members of our congregations, condemning these as “Popery”! Do we need a new uprising at parish level within our Church, for history shows that the dynamic leadership we now need rarely has come down from above?