SERMONS


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Trinity 2 (26.6.2022)

It can be very easy, when we read Paul’s letters – and especially when we read passages like the one we heard just now [Galatians 5.1,13-25] to imagine that we understand what Paul means and that we can apply what he writes in another language, on another continent, in another age and a very different culture, to our situation here, now. Well, we can try, but we run the risk of getting things quite badly wrong.

Take this morning’s reading from the letter to the churches in Galatia, for example. It’s quite hard for some of us to grasp the force of St Paul’s words when he talks about freedom and slavery. For most of us freedom is the normal state of things. We take it for granted. In the world in which Paul lived, and in the communities to which he wrote, it was slavery that was taken for granted, along with other forms of servitude. Freedom was a prize to be won, or a gift to be given. It carried responsibilities as well as opportunities. He tells the Christians of Galatia: “Do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another.” In its setting, that’s quite shocking. Who in their right mind would give up their freedom to become a slave again?

Then there’s what Paul has to say about “the flesh”. When we read the word “flesh”, we probably think “bodies”: and when we think “bodies” our thoughts are most likely to focus on either “food” or “sex”. And when Paul launches his great list of “the works of the flesh” it doesn’t really help that the first item on the list is “fornication” – which is another word which doesn’t mean what we think it means. In Paul’s world, “fornication” doesn’t just mean “sex”; it means paid-for sex. It comes from a Latin word which means “oven” and was a slang word for a brothel, as Englishmen five centuries ago might have talked about “the stews”.

Now when we move beyond that first word on Paul’s list of “the works of the flesh”, we discover something very strange indeed. With one or two exceptions, they have very little to do with our bodies. They have to much more do with our thoughts and our words. Let’s just look at that list again. How does it continue?

When we get beyond that first word, this is what we find: “Impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these.” Well, maybe we can write off impurity and licentiousness, and indeed drunkenness and carousing, as sins of the body, though impurity and licentiousness have as much to do with our thoughts as they do with our actions. But the others, “idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy” – they all have to do with behaviour, and the attitudes of mind which give rise to that behaviour.

Idolatry: that’s setting up something, or someone, at the centre of our lives in place of God.

Sorcery: that’s trying to manipulate supernatural powers to control the people around us.

Enmities, strife and jealousy: they’re also about the way in which we relate to the people around us. Enmity and jealousy are the attitudes of mind which give rise to strife – and to “anger, quarrels, dissensions and factions”: they’re the attitudes which lead to people splitting into groups opposed to one another instead of “loving our neighbour as ourself.”

And finally envy: that’s the killer – sometimes quite literally. If you envy someone, you want to take away whatever they have that makes you envy them. Men who murder women are often driven by envy. They think “If I can’t have her, nobody shall!”

That “I” is the common factor linking all of these attitudes together. “The flesh” is St Paul’s shorthand for a life that is focused on my wants, my needs, my desires, putting my false self at the centre of everything instead of finding my true self in Christ. It’s shorthand for a rejection of any love except the love of that “false self”. And it is totally destructive. Our life is found together, and bound together, in the self-giving love of Christ Jesus. “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.” They don’t need to feed that insatiable, greedy “I”, which wants to be “king (or queen) of the world” – or at least their little bit of it. Instead they are fed by the fruits of the Spirit, “love, joy, peace”, and learn to feed others through “patience, kindness, generosity, faithfulness, gentleness, and self-control”, building up the people of God.


Trinity 1 (19.6.2022)

Last Tuesday I was with many others at Santa Maria di Castello, taking part in the service of remembrance for the people who were killed at Pentecost in Nigeria. It was impressive. There were people from Nigeria, and from other parts of Africa. There were also people from Italy, from Romania, from Germany, and from Britain. There were Catholics, Protestants, Orthodox, Pentecostals, and at least one Anglican. It was the Church as it should be, “gathered together” like the apostles at Pentecost, as Archbishop Marco reminded us in his homily; “one in Christ Jesus”, as St Paul wrote in that passage from his letter to the Galatians which we heard a few minutes ago.

“All of you are one in Christ Jesus.” Whatever our skin colour, our language, our culture, “in Christ Jesus [we] are all children of God.” On Tuesday night we were reminded of that in very painful circumstances, as we named, lit candles, and grieved for the fifty-plus people who had been mown down, as they gathered together to worship God, by men with automatic rifles.

Today we are reminded of our unity in Christ in much happier circumstances. We have gathered together to celebrate the baptism of Fumiko Anna Semini. Now I suppose there could be a better illustration of St Paul’s words to the troubled churches of Galatia, but off-hand I can’t think of one. Let’s hear those words of St Paul again: “As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” Culture, language, status, gender – they are all relative. In the end, in the kingdom of heaven, they don’t matter a scrap. What matters is our status as children of God.

That will be important for Fumiko as she grows up with a heritage that is both Far Eastern and European, with one set of grandparents not far over the border in Switzerland and the other set half a world away in Tokyo. Rösti or sushi? Fujiyama or the Matterhorn? Where is she rooted? It doesn’t matter. What matters is that she will shortly be “clothed with Christ”.

What matters for us is that we, too, have been “clothed with Christ”. “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” That is a message that Paul hammers home all the way through this letter. He hammers it home because those first Christians in Galatia, modern-day central Turkey – those Christians in Galatia had been pressured into wanting to be something that they were not. They had been told that they couldn’t be properly Christian without being Jewish, keeping the Law of Moses in every respect. And for Paul that was not what being a Christian was about. As he wrote in today’s first reading, “The law was our disciplinarian [the slave who took boys to school and kept them out of mischief] until Christ came… But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith.”

That is the answer to who Fumiko is. It’s the answer to who each of us is. “[We] are all children of God through faith.” And that is vitally important in the world in which we live, a world in which politicians, news media, even, sadly, some Church leaders, are always looking for “wedge issues”, issues that will not bring people together, but drive them apart. A friend has just been forced into exile from the Democratic Republic of Congo where he ministers because people say “You can’t be a proper Congolese” if you belong to his tribe, whose ancestral territory straddles the border with Rwanda. In parts of the USA there are people who say “You can’t be a proper American” if your mother-tongue is Spanish. In this country there are people who say “You can’t be a proper Italian” if your skin is black – or if you come from the south. And in some churches – heaven help us, in churches! – there are people who say “You can’t belong here” if your skin is black or brown, or if you’re autistic, or gay, or you’ve been abused by the pastor.

People who think like that are making an idol of their tribe, their language, their race, their orientation, their pastor and such idolatry leads only to death and to the abyss from which that legion of demons in today’s gospel came. None of those things matter in the end. What matters is that we have been clothed with Christ, as Fumiko will in a very few minutes’ time. In that clothing we find who we truly are, “children of God through faith.”

Tony Dickinson


Trinity Sunday (12.6.2022)

Today is the Sunday which many preachers dread. The Feast of the Holy and Undivided Trinity is the one day when they can’t rely on folksy stories and jokes – not even when the jokes are as sharp as one made by the English writer Alan Bennet in a scene from one of his plays, satirising a public school confirmation class. The headmaster asks the candidate if there’s anything he would like to go over and the boy replies “I’m still a bit hazy about the Trinity, sir.” “It’s perfectly simple,” says the head. “Three in one. One in three. Any further difficulties, see the Maths master.”

Christian teaching about the Trinity has been marked by conflict, even bloodshed. People have been put to death for giving the “wrong” answer about the relationship between God the Father, God the Son, and God the Holy Spirit. If you go too far in one direction, you end up with what sounds suspiciously like three Gods. If you go too far the other way, you end up with one God, but a God who looks like a kind of quick-change artist in a TV sketch. First God appears as Father and Creator. Next God appears as suffering Son. Finally God turns up as Holy Spirit. That sarcastic African lawyer and fervent Christian Quintus Septimius Florens Tertullianus – Tertullian to you and me – once said about a supporter of that view that he “put the Paraclete to flight, and crucified the Father”.

The problem is twofold. First, that whatever we say about God is bound to be inadequate, one of the official creeds of the Western Church, acknowledges this when it talks about “the Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible” and adds “And yet… there are not three incomprehensibles, but… one incomprehensible.” In other words we cannot tie God down by human thought or speech. God is infinitely greater than we imagine. God is also infinitely greater than we can imagine. But we have to try to say something. We have to try to say something to make sense of our experience of God – and we have to find ways of checking that our experience of God lines up with the experience of the Church as a whole.

That is where today’s first reading comes in. Those words from Paul’s letter to the first Christian communities in Rome reflect on our experience of God, an experience in which we encounter God in three ways. First of all “we have peace with God through our Lord Jesus Christ.” We encounter God in the historical Jesus, crucified and risen, Jesus, the one through whom “we boast in our hope of sharing the glory of God.” But Jesus isn’t just a hope of future glory. Jesus is the one who has suffered. So our boast isn’t just about “our hope of sharing the glory of God.” Paul goes on to write, “we also boast in our sufferings”. We boast in our sufferings because God, who has suffered in Jesus, is with us in our sufferings, as God is with the people of Owo, with the wounded, with the bereaved, with the slaughtered. “We also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us.” Hope does not disappoint us “because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.”

This is Trinity, not as some abstract quasi-mathematical puzzle, but as ultimate reality, giving hope for the future, meaning to the past and courage to face the crises and challenges of the present, because we are rooted in God’s love, the love which brought the universe into being, and which “has been poured into our hearts through the Holy Spirit that has been given to us.” Our task, as Christians, is not to produce knockdown arguments “proving” that God is Trinity. Nor is it to know about all the ways in which Christians down the ages have tried to understand or explain the Trinity: St Patrick’s shamrock: St Augustine’s comparison with aspects of the human mind; William Langland’s hand and candle-flame. Our task is to enter into the life of the Trinity. That means opening ourselves in love and trust to the awareness of God’s presence whether in joy or in misery, whether in suffering or in glory. It means not becoming “stuck” with a slick formula, but allowing the Spirit to guide us into all the truth, taking what is Christ’s and declaring it to us, reminding us that “what is Christ’s” is also the Father’s, from start to finish, as God is our first beginning, our companion on the journey, and our final end.

Tony Dickinson


Easter 7 (29.5.2022)

Among people who work in public relations there used to be – possibly still is – a saying: “There’s no such thing as bad publicity.” On the basis of today’s first reading I don’t think that St Paul would agree with them.

To a modern European mind it’s a bit strange. The slave-girl who had a spirit of divination was giving Paul and Silas wonderful, free publicity. Every time she met them, she would cry out: ‘These men are slaves of the Most High God, who proclaim to you a way of salvation.’ It’s perfectly true. What’s wrong with that?

Well, to begin with, there’s the source of her knowledge. We talked last week about the Holy Spirit. This slave-girl was possessed by what you might call an unholy spirit, a kind of supernatural tapeworm, a being like the demons, the unclean spirits who turn up in the Gospels and shout out that Jesus is “Son of God”. When that happens Jesus doesn’t sit back and enjoy the recognition. He does exactly what St Paul does here. He forbids them to speak and orders them to leave the bodies they inhabit. The truth of the good news, that “way of salvation”, is revealed by the way it is lived, not by publicity from a very doubtful source.

We see that in the second half of that reading, when Paul and Silas are in prison. They’ve been beaten with rods, they’ve been put in the innermost cell and had their feet fastened in the stocks. So what do they do? Where you or I might have used a few choice words about the standards of Roman justice, or called out the slave-owners and the magistrates for their antisemitism, Paul and Silas carry on with their routine of prayer and praise, “and the prisoners were listening to them.” Probably, I suspect, wondering who these strange men were, and why they were praising their God at a time when all sensible folk were asleep.

Anyway, as Archbishop William Temple once said, “When I pray coincidences happen. When I don’t, they don’t.” And Luke records a huge coincidence here – though actually, it’s not that huge. Philippi is in north Greece, an earthquake zone. In fact, there was an earth tremor there yesterday evening as I was writing this sermon, one of half a dozen that were reported from the area during the previous twenty-four hours. It wasn’t a very violent tremor, 1.3 on the Richter scale, which probably wouldn’t even rattle the tea-cups: but during its history Philippi has suffered some massive earthquakes, not least the one in the early seventh century of our era which destroyed what had been a thriving city and left the rather spectacular collection of ruins which is all that remains of Philippi today.

Once again, Paul and Silas do the unexpected thing. Even though “all the doors were opened and everyone’s chains were unfastened”, so that they could easily have escaped, they stayed where they were – and somehow their example persuaded the other prisoners to do the same. And that proves to be the “way of salvation” for the gaoler and his household. Otherwise, as we heard, suicide was the least worst option facing him.

And that really brings us back to where we began. Paul and Silas “spoke the word of the Lord to [the gaoler] and to all who were in his house.” But what made him ready to listen was their behaviour. They could have done a runner – but they didn’t. They could have let him harm himself – but they didn’t. Indeed, Paul shouted out to stop him. It was his and Silas’s concern for others. It was their refusal to look for some sort of payback for the way they had been roughly handled by the crowd and the magistrates. That was what commended their message. It wasn’t a slave-girl who had a spirit of divination, a young woman abused by her owners in order to make money. It was the behaviour of Paul and Silas themselves in a tough situation, reflecting the integrity and the compassion of Christ, channelling the love in which Jesus is one with the Father, so that the world may believe and find that “way of salvation”.

Alleluia! Christ is risen. He is risen indeed, Alleluia!


​​​​Ascension Day (26.5.2022)

On Ascension Day seven years ago I was in Westminster Abbey, attending the consecration of a colleague from Oxford Diocese as Bishop of Hertford. The preacher at that service was Rowan Williams, three years after his liberation from being Archbishop of Canterbury. Rowan reminded us of the various theological horrors and howlers and simple nonsenses that have been perpetrated by the writers of Ascension hymns, some of which give the clear impression that “Jesus has left the building” – or indeed the created universe. In fact the reality couldn’t be more different. One of Rowan’s great predecessors as Archbishop, William Temple, recognised that in his classic “Readings in St John’s Gospel”, when he wrote these words:

“In the days of [Christ’s] earthly ministry, only those could speak to him who came where he was. If he was in Galilee, men could not find him in Jerusalem; if he was in Jerusalem, men could not find him in Galilee. But his Ascension means that he is perfectly united with God; we are with him wherever we are present to God; and that is everywhere and always. Because he is ‘in heaven’ he is everywhere on earth; because he is ascended, he is here now.”

What is more, in his Ascension Jesus has, in the words of another great bishop, Christopher Wordsworth of Lincoln, “raised our human nature to the clouds at God’s right hand”. Jesus has revealed what God intends for each one of us… and not just at the end of time. That, I think, is part of the message of those two mysterious men in white who tell the disciples off for gawping into heaven. “Men of Galilee, why do you stand looking up toward heaven?”

Their message is simple – and very different from what some Christians today seem to believe, as they try to detach themselves from this world, with all the horror of Mariupol and the other cities of eastern Ukraine, all the pain of the parents whose children were killed in the school shooting in Texas, all the unspeakable messiness of a climate crisis which those with the power to address it refuse to take seriously. The men in white are encouraging the disciples – and us – not to try to penetrate the mysteries of heaven, but to get stuck into present reality.

In this brief episode, St Luke is telling us first: that God’s mission in Jesus of Nazareth is over; and second: that God’s mission in Jesus through us – and through every community which acknowledges Jesus as Lord – God’s mission in Jesus through us continues. To pick up another thought from Rowan Williams’s sermon seven years ago: “We are the good news: and we are not the Good News.”

We are the good news to the extent that we are, like the first disciples, “witnesses to these things” and to the extent that we bear witness to the risen Christ by our love for one another, and for God, and by our service to the communities around us, especially to those in need. We are not the Good News, because the Good News is not us as we are, nor the church as it is, but that “everything written about [Jesus] in the law of Moses, the prophets, and the psalms must be fulfilled” – and has been fulfilled in his death and resurrection. So our invitation to the world is not “come to church and meet nice people like us”. It is “come to encounter Christ and be transformed by him” – in the awareness that the transformation is not and never can be our work but the fulfilment of the Father’s promise, the power of the Holy Spirit who catches us up into the universal flow of God’s love.

So the “handle” with which we grasp Ascension Day is not a return to a pre-scientific world-view of a three-decker universe, with heaven on top, earth in the middle and hell in the bargain basement. The handle with which we grasp this day and its celebrations is a renewed awareness that the risen, ascended Christ is sending upon us what the Father has promised; clothing us, as he clothed the first disciples, with power from on high, as we wait in the place where he has set us, expectantly, and prayerfully, for the fulfilment of God’s promise.

“Men of Galilee, why do you stand looking up toward heaven?” There’s a job to be done on earth. Get on and do it!

Tony Dickinson


Easter 6 (22.5.2022)

We’re two Sundays away from Bishop David’s visit, our Patronal festival, and the beginning of a summer of celebration to mark the 150th anniversary of this building’s dedication. And this morning’s readings, and especially the gospel, remind us what that is about.

The words of Jesus focus the disciples on the coming gift of the Holy Spirit, the gift which we shall be celebrating in a fortnight’s time. Traditionally, Christians have talked about the “sevenfold gifts” of the Spirit. Jesus keeps it rather more simple. He tells the disciples, “The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.” And those words really tell us all we need to know about the Holy Spirit.

First of all: Jesus talks about the Spirit as “the Advocate”, the one who is on our side, who speaks in our support. Like the avvocato (it’s the same word) who speaks up for people who are appearing before an immigration commission.

Second: the Spirit is sent, as Jesus has been sent, by the Father. If Jesus is the Word of God, the Spirit is the Breath of God; breathing life into what would otherwise be inanimate, soulless, dead: making us alive with the life of God.

Third: the Spirit comes in the name of Jesus and develops the teaching of Jesus. “The Holy Spirit… will teach you everything, and remind you of all that I have said to you.” Those aren’t quite the same thing. “Reminding us what Jesus said” provides the base from which we start. “Teaching us everything” takes us from there to where we need to be to face the challenges of the world in which we live today, a world very different from first-century Palestine.

These are the gifts that Blessing and Sarah will receive when they stand before Bishop David, two weeks today, and he lays hands on them and prays that God will confirm his servants with the Holy Spirit. They are the gifts on which Edwin will receive a down-payment at his baptism.

Now, these are free gifts. They don’t have to be earned. We don’t have to pass an exam, or complete a course. We “learn Christ”, to use St Paul’s expression, by doing his work, by following him, not by piling up lots of knowledge about him. The Spirit teaches us when we open our hearts in prayer and when we open our Bibles, but if we open our Bibles without opening our hearts we can get things badly wrong.

And that, I think is where Paul’s friend Lydia comes in. Lydia wasn’t a biblical scholar, she was a successful business-woman, being “a dealer in “purple cloth” was up-market, high-status work. But she may well have started life as a slave. “Lydia” was quite common as a slave’s name, it means “the Lydian girl – or woman”, and Thyateira, her home-town, was an important Lydian city, so there might be a very interesting personal history there. But what is important about Lydia is not her origins, nor her success in business. What is important about Lydia is that “the Lord opened her heart to listen eagerly to what was said by Paul.” The result was that she and her household became the first people in Europe to be baptised as Christians.

Lydia listened and the Lord opened her heart, as he opens our hearts if we listen to his promptings, as we open ourselves to the gift of the Spirit who is on our side, who breathes God’s life into us, and who teaches us the way to take as we set about following Jesus. As we pray for Blessing and Sarah, as we pray for young Edwin, as they prepare for baptism and confirmation in two weeks’ time, let us pray that we too may find our hearts opening more fully to listen to what God is saying; that we may find that peace which is not “as the world gives”. Above all, let us hear, and take to heart in these desperate times, those words of the Lord to the disciples: “Do not let your hearts be troubled, and do not let them be afraid.”

Alleluia! Christ is risen. He is risen indeed, Alleluia!

Tony Dickinson


Easter 5 (15.5.2022)

There are two short words in today’s gospel which are, if you think about them, probably the most frightening words in the Bible. They are the words “just” and “as” and they come towards the end of the reading. So what, you may be thinking, is so frightening about them? In themselves, nothing. In their setting, and in the way Jesus uses them, they are terrifying.

Let’s take the setting first. Those words are spoken in the upper room, at the last meal that Jesus was to share with his friends before his arrest and crucifixion. It is night. Judas has already left the party to meet the “snatch squad” from the temple. Those who remain are getting nervous. That is the setting into which Jesus speaks the words we heard in today’s gospel, words that prepare the way his final block of teaching, sometimes called “the farewell discourses”.

And these are his words: “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.”

“Just as I have loved you…”

Already in chapter 13 John has told us that Jesus “loved his own who were in the world [and] loved them to the end.” He will spell out very soon what that means when Jesus says, in chapter 15, “No one has greater love than this, to lay down one’s life for one’s friends.” That isn’t a figure of speech. Already in chapter 13 John has given us the acted parable where Jesus took the place of the lowest household servant and washed his disciples’ feet. Chapters 18 and 19 spell out, in detail after bruising detail, what that means in practice. Total self-giving in the face of betrayal, abandonment, insult and mockery – even torture and death.

“Just as I have loved you, you also should love one another.”

Part of what that means we heard in today’s first reading. It means going a long way outside our comfort zone. It means opening ourselves to criticism from people who’d rather play safe. In first-century Palestine Jews didn’t eat with non-Jews. It was as simple as that. So what did Peter think he was doing when he went to the house not only of a non-Jew, but of someone who was an officer in the occupying Roman army? No wonder “the circumcised believers” criticised him. He had broken the rules. He had, as we say, let the side down.

But through that repeated vision of the sheet full of living creatures, Peter had come to realise that in God’s sight all human barriers are meaningless. There is no “clean and unclean”, no “holy and profane”. All life belongs to God. We are all made in God’s image. We are all the brothers and sisters for whom Christ died. It didn’t matter that there were huge barriers of status, race, and culture between Peter and the Roman officer who called him to Caesarea. The Holy Spirit told Peter to go with the men. The Holy Spirit came upon that whole household. What does that say to us about how we treat people who are different? Muslim neighbours? Eastern European or Latin American neighbours? Gay or lesbian or transgendered neighbours?

“Just as I have loved you, you also should love one another.”

There are no barriers to love. There are no limits to love. When we block love, when we refuse love, when we deny love, we are hindering God who is love. Love is, ultimately, desiring the other person’s good – whoever “the other” may be. It is being prepared to break down barriers, to move out of our comfort zone. It is laying down, if need be, one’s life for one’s friends. That is the lesson that Simon Peter learned in the house of the Roman officer in Caesarea. It is the lesson that we are called to learn, and to share with the people around us.

That is when we discover that those words, “Just as I have loved you, you also should love one another,” are, after all, not so terrifying. They are not so terrifying because, when it comes down to it, we are in the hands of the God whose splendour is above earth and heaven. They are not so terrifying because, in laying down his life for his friends, Jesus has entered that splendour and opened the way to that splendour for all who dare to follow him.

Alleluia! Christ is risen. He is risen indeed, Alleluia!

Owing to the chaplain’s continuing self-isolation, these words were read, and the service again led, by our estimable churchwardens.


Easter 4 (8.5.2022)

We have heard two messages of hope today. First there’s the raising of Tabitha, bringing back to life a loved and valued member of the little Christian community in Joppa. Then there’s the promise of Jesus in today’s Gospel: “My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hand.”

As I was thinking about those two stories earlier this week, I thought about another story, one that has been part of my life since I was a student half a century ago. It’s the story of someone who was, like Tabitha, to all appearances a very ordinary person. I doubt if anyone would have known about Tabitha’s skill with a needle and thread if they hadn’t seen her at work in her sewing-room. I don’t suppose anyone would have known about the young woman I was thinking of if she hadn’t, like Tabitha, gone to the very brink of death – and been brought back.

It was in the English city of Norwich on this very day six and a half centuries ago. The plague that people called “The Black Death” was doing the rounds again, twenty-five years after it had first arrived from mainland Europe. Our young woman was very sick. She thought she was dying. So did her family. They couldn’t send for the apostle Peter, but they did send for the parish priest, who prepared her for death and left a crucifix propped up so that she could draw comfort from it in her dying moments. But she didn’t die. As she watched and waited for death to come, the figure of Christ on the crucifix started to change in appearance. Then it spoke to her. And through that night and into the next day she received a series of fifteen visions that she called “showings”, in which the crucified Jesus spoke to her, teaching her and answering her questions. Sharing the wonder of his love for her, for the whole of creation, which appeared to her as a tiny thing, no bigger than a hazelnut, and so fragile that she thought that it must crumble into nothing. But it didn’t, and as she wondered why it didn’t the thought came into her mind: “It lasts and ever shall, for God loves it. And so have all things their beginning by the love of God.”

Again we hear echoes of the words of Jesus in today’s gospel: “What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand.” There is so much hope in those words! Hope for our world; hope for all people; hope for ourselves. And heaven knows that we, like that young woman in Norwich, need hope in a world clouded by pandemic, by impending climate disaster, by more or less constant warfare in so many places. We need to reflect on those words of Jesus: “What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand.” No one can snatch us out of the Father’s hand. Remember those words from our opening hymn:

“Now is eternal life, 
If risen with Christ we stand, 
In him to life reborn, 
And holden in his hand.”

Eternal life doesn’t depend on believing or not believing particular statements about God. It’s about taking our stand with Jesus, living our life in his love, knowing that we are “holden (held) in his hand”. That’s what eternal life is. And it’s life that we can enter now. It isn’t “pie in the sky when you die”. It is a new quality of life which we receive from Jesus now, as our young woman in Norwich received it from Jesus nearly 650 years ago. Like Tabitha, she came back miraculously from the brink, but that isn’t what matters. What matters is that she came back with a new understanding of the depth and breadth and height of God’s love revealed in the crucified Christ who is with us until the end of time, and who told her “It gives me great happiness and joy and, indeed, eternal delight ever to have suffered for you.” What matters is that she realised that she, like us, like that tiny, fragile sphere like a hazelnut, which is everything that there is, is held eternally, in the wounded hand of the risen Christ.

Owing to the chaplain’s illness, these words were read, and the service led, by our estimable churchwardens.


Easter 3 (1.5.2022)

Many of the scholars who have commented on the final section of today’s reading from St John’s Gospel have had fun with the three-fold affirmation which the risen Christ extracts from deeply embarrassed and ashamed Peter, hurt because “Jesus said to him the third time, “Do you love me?” However, I have a sneaking feeling that they are missing the point in focusing on a three-fold affirmation beside the lakeside barbecue, wiping out Peter’s three-fold denial beside that other charcoal fire in the High Priest’s courtyard. There is more to this than meets the English, or even the Nigerian, eye.

At the supper that he shared with his disciples on the night of his arrest, Jesus, so John tells us, talked a lot about love. Now, there are four Greek words for which the English translation is “love”. There’s ερως (eros), the word for sexual attraction, the word from which we get the English word “erotic”. There’s φιλια (philia), which is the word for friendship. There’s στοργη (storghé), which is the word for the natural affection between parents and children, love within the family. And there’s αγαπη (agapé), which is the word for the deep, self-giving, creative love which is the nature of God. That’s the word which Jesus uses when he talks to his disciples about his love for them, about God’s love for them, and about the love they are to have for one another. Αγαπη is the word that the risen Christ uses when he asks Peter, the first time, and the second time, “Do you love me?” In other words, “Is your love for me as strong and deep as mine is for you?” And Peter flunks it. When he answers that question, he doesn’t talk in terms of αγαπη. He talks in terms of φιλια, “friendship”. So what he is saying is “I’m your friend.” There isn’t the same depth and strength of relationship. And what hurts Peter is that when Christ asks him the third question, he doesn’t use αγαπη any more. He follows Peter and switches to φιλια. It’s as if the risen Lord has twice asked Peter “Do you love me THIS much?” and Peter has answered twice, “Yes, I love you this much.” And then the Lord asks Peter “Really, Simon? Do you even love me this much?” That’s what hurt.

But the curious thing is that this mismatch doesn’t affect Peter’s role in the new community, the community renewed by the resurrection of Jesus. Peter may indeed not love Jesus THIS much, but the risen Christ’s love for him remains unbroken. Peter may not love Jesus THIS much, but he still has a role to play, and that role is twofold: to care for the flock that the risen Christ entrusts to him, and to follow; to follow even though following will lead Peter into difficult and dangerous places, where he will “stretch out [his] hands, and someone else will fasten a belt around [him] and take [him] where [he] does not wish to go”.

Now, those words, about taking Peter where he doesn’t wish to go, bring us back to the beginning of today’s Gospel, when Peter declares “I am going fishing” – as if he is trying to turn the clock back to what was normal before he met Jesus, almost, it seems, to live as if Jesus had never existed. But both of today’s readings remind us that for those who have encountered the risen Christ nothing is back to normal. Instead normality has acquired a new dimension, in which relationships of power and authority are turned on their head, in which failure and suffering and death do not have the last word, in which, as we heard in our first reading, those who go in search of God’s people to bind them and bring them to judgement are themselves taken captive, caught in the net of God’s love.

However hard we may try to live as if Jesus had never existed, we cannot avoid that encounter with the risen Christ. That encounter may not take place in a flash of blinding light. It may not knock us off our feet, as it did Saul on his way to Damascus. It may be more like that encounter with the stranger who hails us when we’re tired and fed up and makes some crazy suggestion about doing things differently. However he comes to us, wherever he comes to us, he summons each one of us to follow him, wherever that following may take us – and not to be too worried if we can only say, with Peter, “Lord, I love you this much”. That’s OK, because Jesus loves us THIS much.

Alleluia. Christ is risen! Alleluia! Christ is risen. He is risen indeed. Alleluia!

Tony Dickinson


Easter 2 (24.4.2022)

‘Peace be with you,’ says Jesus to the disciples. They are his first words to them after he has been raised from death. ‘Peace be with you,’ he says again a week later when he comes to reassure Thomas that the reports of his rising are not a deluded fantasy but flesh-and-blood reality. ‘Put your finger here and see my hands. Reach out your hand and put it in my side.’ He’s quoting Thomas’s own words back at him, offering him the opportunity to do the very things that Thomas said were an absolute “must” before he would believe the reality of Jesus’ resurrection.

‘Peace be with you,’ are words that many people in this world would love to hear. People in Ukraine; people in this city, refugee women and young people wondering how their husbands, sons, fathers, brothers and other menfolk are faring as they resist Russian aggression; people in Russia desperate for news of their sons and husbands, mired in a conflict they were told would be a victory parade from day one as Ukrainians welcomed them as liberators. And what about the people caught up in those other conflicts which the fighting around Mariupol and in the Donbass region has pushed out of the news headlines, conflicts in the Middle East, in Africa, in Central and South Asia? Some of them have waited years, and others decades, for a word of peace, a word which still hasn’t come. What has Christian belief about the resurrection to say to them? Where is that peace which Jesus promises?

That peace, I think, is in the place where Thomas tries to locate it. That peace is to be found in the wounds of the crucified Jesus. God doesn’t make our suffering, or anyone else’s, go away. Instead he bears it with us, and for us. The wounds are real. Our God is in it with us. The cross is so much more than a mechanism for tidying away my personal sins. The resurrection is so much more than a “happy ending”. God enters human suffering – all human suffering – so that human beings – all human beings – can enter God’s glory. ‘Put your finger here and see my hands. Reach out your hand and put it in my side.’

Which is why those celebrating Easter today in Moscow are so wrong when they offer uncritical support for the Russian military, when they bless their “special military operation” in Ukraine as somehow a sacred task of reunification, rather than recognise it as a violent act of aggression against a peaceful neighbour. They are placing themselves on the side of those who inflict suffering and who repress those who speak uncomfortable truth to power. They have lined up with the high priest, not with Peter and the apostles who declare, ‘We must obey God rather than any human authority’. With every attack on civilian targets, schools, hospitals, railway stations, residential areas, with every deportation, every rape, every execution-style killing, the Russian armed forces, and those who ordered them into battle, are crucifying the Son of God afresh. ‘Put your finger here and see my hands. Reach out your hand and put it in my side.’

But they cannot win. Not even if they succeed in snuffing out Ukraine’s independence. Not even if they provoke a wider war which results in nuclear devastation. They cannot win. God is in it with us (and by “us” I mean the whole of suffering humanity). The risen Christ is in it with us, speaking peace to all people; offering them life as he stretches out his wounded hands, as he shows his wounded side. As Peter told the high priest and those who were with him “The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. God exalted him at his right hand as Leader and Saviour… We are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him.”

“We are witnesses to these things.” We are witnesses to the Christ who speaks peace to all people. We are witnesses to the Christ who bears the agony of the world in his body on the cross and transforms it by his resurrection. We are witnesses: not in our own strength, but by the power of the Holy Ghost to whose glory this church was dedicated, nearly 150 years ago, “the Holy Spirit whom God has given to those who obey him.” Through that witness we have life in Christ’s name. Alleluia! Christ is risen. He is risen indeed. Alleluia!

Tony Dickinson


Easter Day (17.4.2022)

It sometimes seems as though Christians treat the resurrection of Jesus as if it were the “happy ever after” ending of a fairy-tale, or a family-oriented film from Disney. Which makes things difficult when the world around is clearly not in “happy ever after” mode and when death, rather than new life in Christ, is monopolising the air-waves, as it has been for the past fifty days in relation to the war in Ukraine – and for a great deal longer when we factor in what has been, and is still, going on in Syria, Israel, Palestine, Lebanon, Yemen, Iraq, Afghanistan, Myanmar, Ethiopia, Nigeria, Mali, Chad, the DRC, Cameroun… Not to mention the pandemic, which hasn’t gone away – or the climate crisis, which is deepening daily.

The list of grim situations seems endless: and those who believe in a God who sets everything right for his faithful people find themselves facing some difficult questions both at the global level: Why doesn’t God stop the war? Why doesn’t God get rid of corrupt governments? Why are good people suffering? And at the personal level: Why have I caught Covid for a second time, even though I have been fully vaccinated? Why did my granny die?

What does the resurrection of Jesus have to do with such perplexing questions?

As we listen to St Luke’s account of Jesus’ resurrection we realise that it doesn’t provide easy answers to any of the problems which the world faced then, and which it faces now. The women didn’t find answers at the tomb. They found more questions. Who had moved the stone? Where was Jesus’ body? Who were those “two men in dazzling clothes” who suddenly “stood beside them”? And those two men also had questions: ‘Why do you look for the living among the dead?’ No wonder the women were perplexed. No wonder, too, that the male leadership (such as it was) of the group around Jesus thought that the women’s account of what had happened was an “idle tale” and refused to believe it.

There are no easy answers. There is only the promise of an encounter.

There are no easy answers, either, in what St Paul writes to the first Christian communities in Rome. He, too, writes about suffering and death and slavery. But he also writes about the liberating encounter with Christ, crucified and risen, which takes place at our baptism. That doesn’t sort out our lives for us. But it gives them hope, and meaning, and a direction. Even when we are baffled: even when we are overwhelmed by the horrors facing the world in which we live: even when we are as perplexed as “Mary Magdalene, Joanna, Mary the mother of James, and the other women with them” who went to the tomb early on the first day of the week; or as amazed as Peter after his visit to check their story, the truth which Paul sets out in what he says about baptism still applies. Death has to come before resurrection, but “death no longer has dominion over us.”

Death no longer has dominion. Desmond Tutu, in the course of a life spent at the receiving end of the apartheid regime in South Africa, expressed the same thought in these words:

“Goodness is stronger than evil. Love is stronger than hate. Light is stronger than darkness. Life is stronger than death. Victory is ours through Him who loves us.”

In other words, however grim, however terrifying, however agonising our situation may be, death and violence and hatred cannot have the last word. To say that is not to deny the reality of the desperate situations which I listed earlier. It is to affirm that God, in Christ, has plunged fully into the reality of human life from the womb to the tomb. That means taking on the depths of human suffering, and of human cruelty, and entering the shadow of death alongside us. But Christ has not been overcome by the shadow, or the suffering, or the cruelty. Instead he has overcome. The good news of Jesus Christ, whose risen body still bears the marks of torture and death, is not “an idle tale” but a living reality, which does not exempt us from human suffering but gives to that suffering meaning and value in the sight of God.

Tony Dickinson


Maundy Thursday (14.4.2022)

In recent years there has been something of a fashion for Christians to try to recreate, either on Maundy Thursday or on another evening in Holy Week, a Passover Seder. There are a number of problems with that. First, it’s a pretty gross act of what is sometimes called “cultural appropriation”, when one group of people takes something which belongs to another group of people, and claims it as its own. Second, it assumes that the last meal which Jesus shared with those closest to him was a Passover meal – and John, part of whose account of the Last Supper we have just heard, is quite definite that it wasn’t. In his Gospel Jesus is crucified at the very hour when the Passover lamb is sacrificed. And third, nobody actually knows what a first-century Passover Seder was like. There are no descriptions of a Seder before those in the Mishnah, the rabbis’ commentary on the Law, which dates from the beginning of the third century of our era. It seems to have been just too painful, after the Temple in Jerusalem had been destroyed, to write down an account of a ritual in which the holy place had played such an important part.

So we are left with St Paul as our primary witness to what happened, and, although he was writing before the destruction of the Temple, he was writing for people who lived in a very different setting. A “holy city” Corinth was not! Certainly not in any sense that someone who had trained as a rabbi would recognise. So Paul kept things simple. He didn’t explain all the Jewish background. That would probably have been very confusing to the mainly gentile congregation in Corinth. Instead, Paul simply focused on the actions which have long been recognised as giving the Lord’s Supper, the Mass, the Eucharist, the Holy Communion, its shape. “The Lord Jesus on the night when he was betrayed” took bread. He gave thanks. He broke it. And then, as Paul implies, but doesn’t spell out, he shared it with the disciples, as he shared the cup, “the cup of the new covenant in [his] blood”.

Now, Paul sets out this account of the “Lord’s Supper” in order to counter some bad behaviour among members of the congregation in Corinth. Instead of taking their cue from Jesus, who, as we heard in this evening’s Gospel, turned the social hierarchy upside down by taking the place of the humblest servant, the Corinthians had been using the meal to reinforce the social order which they found in the communities around them. The rich members paid for the meal. They probably provided the venue. Well and good. But then they arrived early and helped themselves to the best of the food and wine on offer, so that when the members who were workers, or even slaves, arrived after finishing their work for the day, there was nothing left for them. So some went hungry, while others got drunk, and what should have been a celebration of the church’s unity became instead a scandalous demonstration of its deep social divisions.

But a church which simply reflects the structure of the society in which it is set is failing to live the Gospel of Jesus Christ. Let’s hear again some of his words from this evening’s Gospel: “You call me Teacher and Lord—and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you.” To follow the example of Christ is to take the lowest place, to put oneself at the disposal of all – that is what it means to love one another just as Christ has loved us. The love which is Jesus’ “new commandment” to those who follow him has very little to do with “warm fuzzies.” It has to do, rather, with putting first the interests of others, taking a lower place in the pecking order – irrespective of our own position in the social hierarchy. It is in this way that we, as the body of Christ, glorify God. It is in this way that God is glorified in us.

Tony Dickinson


Palm Sunday (10.4.2022)

Most people have, if we’re honest, a picture of God which belongs in a fairy story: someone who will magic away all our problems, make us rich and successful, and see to it that everything ends “happily ever after”. I’m not sure how that picture can survive the story we have heard this morning. In Luke’s account of the suffering and death of Jesus we heard how he was betrayed, abandoned, denied, abused (verbally and physically), tortured, mocked and killed. We heard how the people closest to him bickered and boasted, how they ignored instructions, fell asleep, tried to meet violence with violence. This is no fairy story. This is life as it is brought to us on the news bulletins and on social media. Parts of it are, if we are honest, our life.

And the message of the story we have heard this morning is not that God will make everything nasty go away. The message we have heard this morning is that God is in it with us: in the mess; in the brutality and casual cruelty; in the suffering and slaughter of innocent people; in the abuse and the violence, the mockery and the murder. God suffers as every victim suffers, as we suffer.

And God never stops loving us. God never stops working for our good, even when, as somebody once said, the right hand of the body of Christ is busy hammering nails into his left hand without realising what it is doing. As the execution squad hammered nails into both his hands, Jesus prayed, “Father, forgive.” As the criminal crucified beside him defended him from mockery, Jesus assured him “Today you will be with me in Paradise.” He didn’t come down from the cross. He didn’t save those who were crucified with him. He endured. He was, as St Paul wrote to the Church in Philippi, “obedient to the point of death – even death on a cross.” He is in it with us. God is in it with us, in the triumphs, in the tragedy, in the pain and in the sometimes bad-taste comedy that is human life.

Tony Dickinson


Lent 5 (3.4.2022)

There are not that many stories about Jesus which his first followers thought were so important that they appear in all four Gospels – not until you get to the last days of his life, at any rate. His baptism in the Jordan is one. The mass picnic for five thousand men, plus women and children, is another. And then there’s this, the story we have just heard.

All four gospels tell how Jesus was anointed by a woman. Luke places it much earlier in his Gospel and uses the episode to make a particular point about acceptance and forgiveness. Matthew and Mark set it after Jesus has made his triumphal entry into Jerusalem, during the days when he is commuting into the city from Bethany. John also sets it in Bethany, but before Jesus enters Jerusalem. John, too, is making a point – but his is about Jesus entering the royal city as its anointed king. And there are a number of other differences in the way he tells what happened.

First: John is the only writer who gives the woman a name, and a possible motive. He tells us that it was Mary the sister of Lazarus, whom Jesus had raised from the dead only a few days before. Was the outpouring of the ointment Mary’s extravagant gesture of gratitude for the return of her brother? Very possibly.

Second: unlike the unnamed woman in Mark’s Gospel, and in Matthew’s, who pours her precious ointment over Jesus’ head, Mary pours it over his feet, as the woman in Luke’s gospel had done. And she dries Jesus’ feet with her hair, as the woman in Luke’s gospel had done. There is, though, absolutely no evidence that Mary was a notorious sinner like the woman in Luke’s gospel. And please don’t go confusing this Mary, from Bethany just outside Jerusalem, with that other Mary, from Magdala in Galilee.

Third: where Matthew and Mark describe anger among all the disciples at the colossal “waste”, as they saw it, of this precious ointment, whose fragrance filled the whole house, John says that only Judas was angry – and he takes the opportunity to remind us that Judas will betray Jesus.

But amid these differences there is one striking similarity. The unnamed woman in Mark and Matthew, pouring the ointment over Jesus’ head, looks very much as though she is anointing him king – just as prophets had done to the kings of Israel centuries before. Remember Samuel and David? Or Nathan and Solomon? Or the unnamed prophet who was sent by Elisha to anoint Jehu? Was this woman’s action the signal that the hour had come to get rid of the hated Romans and re-establish the kingdom of Israel? No. In both the other gospels Jesus uses almost exactly the same words that he uses here about Mary. ‘Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me.’ Jesus is not thinking about a crown. He’s thinking about his coming crucifixion. Just as he is in Mark’s gospel and in Matthew’s.

Now, for John, Jesus is a king, but John knows that the kingdom of God is not about having large armies and powerful weapons at your disposal. It’s not about status and prestige. St Paul also realised that when he wrote the words that we heard a few minutes ago to the church in Philippi. He lists all the things that would give him status in Jewish communities around the Mediterranean and across the Middle East. And what does he say about them? Just this:

“Whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord.”

All those other things that Paul lists were great for boosting his ego, for putting himself at the centre of his world. But to do that was to cut himself off from reality. And reality is revealed as the suffering, infinitely self-giving love that we see in the death of Jesus our anointed King, the love that takes us as we are, with all our faults and failings – even the things we’re most proud of – the love that soaks up all the vileness and pettiness of which we are capable, the love that takes us, and heals us, and transforms us, slowly and painfully, into his likeness.

Tony Dickinson


Mothering Sunday (27.3.2022)

When we say that something is like “motherhood and apple pie”, we normally mean that it is generally thought to be a good thing and, usually, unthreatening. You wouldn’t guess that from either of our readings on this Mothering Sunday morning. Both of them are about the pain of motherhood: not the physical pain of giving birth, which is tough enough, but the continuing cost which a mother has to pay, the emotional and spiritual cost of loving this human being who was part of her for the first nine months of their existence.

Moses’ mother has to hand her three-month-old baby over to whatever fate may bring. Mary, going with Joseph to the temple to make the routine offering after the birth of her first-born son, is brought up short by the prophecy of Simeon. ‘This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed—and a sword will pierce your own soul too.’ Imagine hearing those words six weeks after you have given birth and are just getting back into the swing of normal life. So today’s about a bit more than a box of chocolates or a bunch of flowers, a sentimental greeting card and “I love you, mum”, whether in person or on a Zoom call.

In fact, underneath the surface, the whole of today’s celebration is shot through with sadness and separation. In times past when the children of poor country families in England, boys and girls, reached their early teens, their parents would give them up, as Moses’ parents gave him up, to someone better able to care for them. They may not have left them in a watertight basket in the reed-beds by the Nile, but they did put them up at the autumn hiring fair in the nearest town, in the hope that they would be taken on by a wealthy household, either to work on the land, or as domestic servants. Mothering Sunday was the day on which those children were allowed their first visit home, to spend a few hours with the family they hadn’t seen for six months.

They would walk from the town, or the big house, where they worked back to their home village, and on their way they would pick a posy of wild flowers from the roadside as a present for their mother. Which is why, on this Sunday, many churches give posies to the women in the congregation. Then, in the afternoon, they would set out on the journey back to their employer, making sure that they had enough time to get there before nightfall.

So, it wasn’t an easy day for them then. It isn’t an easy day for many people now. An old friend of mine lost his mother a few days ago. She died peacefully, full of years and faith, with her children at her bedside, but today is still going to be difficult for him and the rest of his family. Today is a day to pray for them, and for any family where parents and children are separated. It’s a day to remember the grown-up families in Ukraine, whose mothers have been put on the trains or buses carrying refugees to safety, while their children have stayed to fight the invading army. A day to remember, too, the mothers in Russia whose sons have been conscripted and sent to fight in an unjust war, mothers whose government has lied to them about the whereabouts and the safety of their children. And to remember the mothers in Nigeria whose children have been abducted from school or university and who cannot raise the ransom money for their return.

Today we hold all of them before God, as we hold in God’s love our own mothers, whether living or departed: giving thanks for the care we received from them; saying “sorry” for the ways in which we hurt them; forgiving them for the things in which they failed us. And we give thanks to God for Jesus, who is, as Julian of Norwich recognised 600 years ago, our true mother, nurturing us in faith, surrounding us with love, and feeding us, as our earthly mothers did, with the life-giving food that comes from his own flesh and blood. As Julian wrote, “The mother can give her child to suck of her milk, but our precious Mother Jesus can feed us with himself, and does, most courteously and most tenderly, with the blessed sacrament, which is the precious food of true life.”

Tony Dickinson


Lent 3 (20.3.2022)

First-century Jerusalem was a violent place, particularly when there were tensions between the people who lived there, or worshipped there, and the Roman army of occupation. It was also a place where fatal accidents happened, like the tower collapse mentioned by Jesus in that passage from Luke’s Gospel which we have just heard. People wanted to make sense of such random tragedies, and some people decided that they must be some kind of divine punishment for the victims. It’s an attitude of mind which still survives – not least in Patriarch Kirill of Moscow, to judge by his sermon at the beginning of Lent and his later defence of what he had said.

But as Jesus points out: it won’t do. He asks the people who told him about the Galileans whose blood Pilate had mingled with their sacrifices: ‘Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans?’ And he answers his own question, and the follow-up question about the tower of Siloam, very bluntly: “No, I tell you”. Random suffering of this kind is not a punishment for sin. Stuff happens. Why do some people make it across the Sahara and others don’t? Why do some people make it from Libya to Lampedusa and others don’t? Why have some people in Kyiv, or Kharkiv or Mariupol survived Russian shells and missiles while others haven’t? The same answer applies. It wasn’t because the ones who didn’t make it were great sinners.

So why then does Jesus go on to warn the people listening to him that “Unless you repent, you will all perish as they did”? That looks remarkably like a u-turn, but I’m not sure that it is. There’s a problem, you see, with that word “repent”. It’s a word we understand in a sense that is very different from the meaning it had for Jesus and his hearers. For us repentance is entirely to do with wrong-doing. We see it almost as the spiritual equivalent of a guilty plea in a law-court. We repent of our sins. But when John the Baptist and then Jesus come preaching repentance, sin barely gets a look in. Repentance is linked with believing and forgiveness and good news.

The English word “repent” is used to translate a Greek word “metanoia”. That word consists of two parts. The “meta” bit has to do with change. The “noia” is linked with words that have to do with thinking, mindset, world-view. So to call on people to repent is not so much to call them to admit their guilt as it is to invite them to change the way they look at things, to change, not their mind, but their mind-set. Suffering is not about rewards and punishments. Carry on thinking like that, says Jesus, and you will perish, but inwardly. If you don’t change your mindset from one based on rewards and punishments, you will die the spiritual death of those who believe that faith is a closed system and that God is not a loving Father, but a capricious tyrant who sets traps for human beings in order to send as many of them as possible to hell.

Such a God is a very long way from the picture of God that we find in today’s first reading. There we heard of God’s overflowing generosity: “Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come, buy wine and milk without money and without price…. Eat what is good, and delight yourselves in rich food.” Not very appropriate words, you might think, for this season of fasting, but it makes the point that it’s our own choices that are starving us. “Why do you spend your money for that which is not bread, and your labour for that which does not satisfy?”

Now, if we have repented, if our mindset is not that of those who understand the highs and lows of human life in terms of reward and punishment, then we can see any testing situation that overtakes us as something that is part of our human existence. What matters is how we treat it. What matters is whether we fall back into thinking about suffering as punishment sent by God, or whether we accept it as part of a necessary pruning which enables us, unlike the fig tree in Jesus’s parable, to bear for God the fruit of a transformed life. So, in these weeks of Lent, let us respond to the prophet’s invitation; “Seek the Lord while he may be found, call upon him while he is near,” confident that the Lord is rich in mercy and will abundantly pardon.

Tony Dickinson


Lent 2 (13.3.2022)

On the table in the porch there is a pile of magazines. They’re there to be read and shared by members of the congregation. They’re sent to me from England, in theory every week, and in theory they arrive about a week after publication. In practice, since the middle of last year, they’ve been arriving in batches of two or three, and mostly about a month after publication – sometimes longer. I’m still waiting for the issue that came out on 8th January.

Now, some of you are probably thinking, “Why doesn’t he just cancel his subscription?”: and there are times when I come close to doing that. But every so often, an issue arrives which makes putting up with the inconsistency and the delays worthwhile. Like this most recent one, from the middle of last month. It focuses on Africa. There’s an article about the campaign against Female Genital Mutilation – and the featured article is by a Nigerian bishop, writing about the relationship between Christian faith and politics. He has the interesting theory that one of the reasons why African politics is so messy and corrupt, not least in his own country, is that the Churches, and particularly the Catholic Church, have concentrated on training people to serve – and to serve in obvious areas like education and medicine, in religious orders, in the ordained ministry. They have never taught people that entering political life is a form of servant leadership, and one for which a politician requires as much training as a doctor or a teacher if he or she isn’t going to make a mess of things.

That’s quite a hot topic at the moment, not least because President Putin has made a public display of his Church membership – and yet his plan for the invasion of Ukraine includes the bombardment of civilian areas, the bombing of hospitals, and the threat to use nuclear weapons to destroy the planet if the NATO alliance intervenes on the side of the Ukrainian government. All of those actions are contrary to Church teaching but Patriarch Kirill of Moscow, the head of the Russian Orthodox Church, President Putin’s Church, has not disowned them, although a growing number of ordinary priests in that Church have bravely spoken out in protest.

But surely, the Church should have nothing to do with politics? Didn’t Jesus say that his kingdom was not of this world? Well, that’s certainly what St John tells us, but saying that the kingdom of God is different from the kingdoms of this world does not mean that the Church has nothing to say about the realm of politics and that we can leave politicians to get on with it. Both our readings this morning come from the intersection of Christian faith and political reality. St Paul was writing to a Christian community whose centre was the Roman colony of Philippi, a very privileged community in many ways: made rich by the near-by gold mines and the city’s strategic position on the main road from the East into Italy: politically privileged, too, because the city had been refounded, about a hundred years before St Paul wrote his letter, as a settlement for discharged Roman soldiers at the end of the civil wars. Those soldiers, and their descendants, were Roman citizens, which gave them rights and privileges of which most of the people of northern Greece could only dream. So when St Paul tells the Christian community there, “our citizenship is in heaven”, he is reminding all its members, the Romans and the others, that they have a calling, a privilege and a responsibility which can’t be measured in status and tax exemptions.

Our Gospel reading, too, shows Jesus caught up in the politics of first-century Palestine. Herod, the Romans’ puppet king, wants to kill him. Perhaps he’s heard rumours that Jesus has been hailed as the Messiah, God’s anointed ruler, and so a rival. The Pharisees, defenders of Jewish purity and “difference”, want Jesus out of town. They can’t have been pleased by Jesus’ telling the crowds that “people will come from east and west, from north and south, and will eat in the kingdom of God” – and those who pride themselves on their religious connections and credentials will be thrown out. In his answer Jesus claims a place alongside the prophets, the men and women of Israel who spoke uncomfortable truth to power in the name of God in their day, just as those brave Russian priests have spoken uncomfortable truth to power in the name of God in our day, and as Jesus God’s living Truth, crucified on a political charge, speaks uncomfortable truth to the powers of this world eternally.

Tony Dickinson


Lent 1 (6.3.2022)

Confession time: I do not like the word “temptation”. For a white Englishman of my age it suggests something that is “naughty but nice”, and probably fattening, like chocolate, or ice cream – or possibly sex. None of which have anything to do with the three tests, or trials, that Jesus undergoes in the wilderness. One of them is about food, certainly, but the other two are about power and presentation.

It would be very easy this morning to focus on the second of these three tests, and maybe the third, and to point an accusing finger. It would be easy, but it would be misguided, because the focus of today’s Gospel isn’t Vladimir Putin, or Joe Biden, or Boris Johnson, or even Volodymyr Zelenskiy. The focus is Jesus, newly baptised by John, then “led by the Spirit in the wilderness” – the same Spirit which had come upon him at his baptism: the Spirit by which, Luke tells us, Jesus was filled.

Now, if we were wondering, “Why the wilderness?”, our first reading offers a quick reminder. The wilderness was the place where Israel had learned (and then forgotten) how to trust God, the God who had brought them out of slavery in Egypt. The wilderness was the place where, time and time again, they came up against their own failures, their own short-comings, and discovered how totally they were dependent on God. It’s the place where people discover, still, that life is not always “onward and upward”, that there are sudden slips and slides which make them fall backward and downward. In a sense, that’s the place where most of the western nations have unexpectedly found themselves during these past weeks: and the place from which most of the world’s other nations say “Welcome to our reality.”

So, Luke seems to be saying, Jesus is undergoing in forty days what the Israelites had to endure for forty years. What’s more, Jesus is coming through the experience in a way that they didn’t. He bats away the devil’s attempts to snare him as we might bat away an irritating insect.

Jesus bats the devil away by quoting the words of Scripture. Does the devil play on Jesus’ hunger after six weeks’ fasting? Well, humans are not only physical beings, they are also spiritual. The human soul, the human spirit, needs nourishment just as much as the human body. “One does not live by bread alone,” says Jesus, picking up Moses’ words to the Israelites. So what about taking over the kingdoms of this world in order to bring in God’s kingdom? All Jesus has to do is bow down to naked power. But there’s a greater power, although Christians haven’t always succeeded in remembering that. “Worship the Lord your God,” says Jesus, “and serve only him.”. Again, Jesus is quoting what Moses said to the Israelites as they prepared to enter the land that God had promised. And finally, why not show everyone you’re special? Here it looks as though the devil has learned his lesson, quoting a verse from this morning’s psalm to encourage that step over the parapet. So for the third time Jesus repeats words that Moses spoke to Israel in his final teaching. “Do not put the Lord your God to the test.”

But they did, and we still do. Not least in Ukraine and Russia. And thanks be to God for the Russian Orthodox priests (three hundred so far, and counting) who have distanced themselves from their own Patriarch to call out President Putin’s aggression for what it is, in some cases taking their stand firmly on Scripture. As they challenge him, so they challenge us, to engage with what is going on around us in the light of the faith we profess, in the light of God’s written word in Scripture and above all in the light of God’s living Word, Jesus, who did not bow down to the powers of this world but gave himself up to death in obedience to the Father. During these weeks of Lent we will follow him through the wilderness along the way that will lead him to the cross. During this time let us renew and deepen our engagement with him, in the words of Scripture, in prayer and self-examination, and in sharing the sacrament of the Eucharist, in which we receive, not stones which have become bread, but bread which has become for us the body of our Lord.

Tony Dickinson


Ash Wednesday (2.3.2022)

Yesterday evening on Zoom, and on the Diocese’s “YouTube” channel, there was a service of prayer for the people of Ukraine, set up by this diocese and shared across the Church of England (and beyond). There were contributions from both sides of the front line. Christina, one of the churchwardens of Christ Church, Kyiv (her colleague has been ordered out of Ukraine by his government) – Christina told us what was going on in and around the city, and Malcolm Rogers, my colleague in Moscow, shared some of the experience of the people to whom he ministers and with whom he worships as Western sanctions begin to bite. Both of them brought home, in a way that footage on the news or on social media rarely does, what it means to be caught up in a war.

As we prayed our way through their contributions, and the Psalm, and the Gospel reading, it struck me that we were doing what the prophet Joel, in our first reading, was urging on the people of Judah – and doing it for the same reason. The prophet’s call to “blow the trumpet in Zion; sanctify a fast; call a solemn assembly; gather the people” comes in response to the arrival of a great army, from the north, “a great and powerful army” as devastating in its destructiveness as the plague of locusts with which the book opens, bringing with it “a day of darkness and gloom, a day of clouds and thick darkness.”

That day is “the day of the Lord”, the day of God’s judgement. The prophet’s urgent summons to repentance is his response to that day. “Yet even now, says the Lord, return to me with all your heart, with fasting, with weeping, and with mourning; rend your hearts and not your clothing. Return to the Lord, your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love, and relents from punishing.” That emphasis on God’s mercy, which becomes more and more pronounced as the prophecies of Joel continue – that emphasis was also heard last night. In the face of the Russian invasion there is hope, as Joel found hope in the face of that great army. There is hope because God does not forget his people. There is hope despite our sin.

That does not mean that the coming weeks, or months, will not be difficult and dangerous – as if we didn’t have enough to cope with already, with the pandemic and an increasingly urgent climate crisis, neither of which is likely to be shut down either by Vladimir Putin’s militarism or by UN resolutions. Quite the opposite, I suspect. What it does mean is that it is not the malice of human beings which controls how the story turns out – any more than it was in today’s Gospel. The scribes and the Pharisees thought they had the woman bang to rights, “caught in the very act of committing adultery”. They probably also thought that if Jesus reacted to their challenge as they expected they’d have him bang to rights, too.

But it didn’t go to plan, any more than the invasion of Ukraine has been going to plan. Comic actors from TV series aren’t supposed to turn into heroic national leaders. Unarmed civilians aren’t supposed to stop military vehicles by surrounding them and asking the drivers where they think they are going. A western alliance whose member states have become heavily dependent on Russia for their fuel supply isn’t supposed to impose crippling sanctions on their supplier.

Jesus, writing in the dust, turned the Pharisees’ plans to dust. In the end, one way or another, Vladimir Putin’s plans will also turn to dust – as he will, and as we all will. “We are dust and to dust we shall return”. But we are dust in which God’s finger traces a message of mercy, if we can receive it, and act on it. Not, like the Pharisees, by going away, “one by one, beginning with the elders”, but by embracing the chaos of this war and holding before God all who are caught up in it, and all who, like us, stand horror-struck on the sidelines. It is in that “holding” that change can happen. In such a situation of apparent helplessness, our work is to do just that, “standing”, as Fr Gilbert Shaw said 50 years ago, “holding things without being deflected by your own desires or the desires of other people round you. Then things work out just through patience. How things alter we don’t know, but the situation alters.” An important part of our discipline this Lent will be to stand before God, aware of the chaos, the courage and the helplessness and to hold them until somehow the situation alters and we find that God has left a blessing behind him.

Tony Dickinson


Sunday next before Lent (27.2.2022)

In ordinary years, today’s readings would offer a point of reassurance, a foretaste of Easter to encourage us before we set out, with Jesus and the Twelve, along the road that leads to Jerusalem and the cross. But today, as the news comes in from Ukraine, we realise that the thick clouds overshadowing the way of the cross have already come upon us. We can barely turn our attention to the transfiguration of Jesus. The images of the disfiguration of Kyiv, and now Kharkiv by Russian guns and missiles are too powerful and too immediate. What have today’s readings to say to a world in which Vladimir Putin appears to be the piper, and the leaders of the other nations must dance to his tune or risk the nuclear annihilation of their people?

Let’s turn, in the first place, away from those terrifying clouds of smoke from blazing vehicles and burning buildings to that other cloud, the cloud which overshadowed Peter and the sons of Zebedee and filled them with terror. “From the cloud came a voice that said, ‘This is my Son, my Chosen; listen to him!’” ‘This is my Son.’ Not a man of lawlessness. Not an agent of destruction, prepared to consign thousands to death or disfigurement so long as he achieves his goal. The Son of God is the Son of Man who gives his life as a ransom for many, the One whose departure, which he will accomplish in Jerusalem, opens for all human beings the way to life. The Son of God brings healing, and not destruction, life, and not darkness, as even the leaders of the Russian Orthodox Church seem to be realising, after their long captivity to the warm words and generous financial support offered by the present regime in Moscow. The renewal of “Holy Russia” cannot be achieved by such unholy means.

Equally, the overthrow of a murderous tyrant cannot be achieved by countering his violence with violence of our own, irrespective of the risk of nuclear war. The most powerful image of Ukrainian resistance which has been doing the rounds since Thursday is of an elderly woman offering a packet of sunflower seeds to a heavily-armed Russian soldier.

Her courage, like the courage of the man who stopped his car by a broken-down Russian tank and offered its crew a tow back to Russia, speaks to us of an awareness of shared humanity which seems to have escaped Vladimir Putin. It also points us to the words of the Psalmist, who affirms that “The Lord is king.” Supreme rule over all things is not wielded by a former KGB officer, however terrifying he may be to his ministers and advisers. “The Lord is king” – a king who loves truth and justice. “You have established equity”, says the Psalmist; “you have executed justice and righteousness in Jacob.” And not only in Jacob. The Lord, the God of Israel, may be “great in Zion”. He is also “high above all peoples”: above Russia and Ukraine, above the nations who make up the EU and NATO, above India and Turkey and China and other nations with their own agendas who are watching carefully as events in Eastern Europe unfold.

We, too, watch – and wait, and weep, in solidarity with all who are caught up in this horrific situation: not only with the Ukrainians and their courageous president, but with the Russian people, especially those who risked their own safety and freedom on the streets of Moscow, St Petersburg and many other cities to protest against what their president is doing in their name, and with the people of the Baltic republics, of Finland and Sweden, and with the nations already receiving trainloads of refugees from the fighting.

We hold them all before God, as we hold the leaders of the nations who have to try to contain and somehow reverse this situation without provoking catastrophe. And we do so in the name of Jesus, God’s Son, God’s Chosen, who took on himself all the violence and hatred of the world and bore it in his body to the cross. In a few moments we shall bring our prayers before God, prayers for people whom we know and love, prayers for those who may be only names to us but for whom our prayers have been asked, and we shall do so this morning using words and music that come from the Ukrainian Church: Gospodi pomiluy. Lord, have mercy.

Tony Dickinson


2 before Lent (20.2.2022)

In the strange courtroom scene which ends “Alice’s Adventures in Wonderland”, there’s a moment in which the Queen of Hearts tells the King that sentencing comes first, and the verdict afterwards – and that’s before the court has heard most of the evidence. Well, this morning’s readings are a bit like that. Not so much “sentence first” and “verdict afterwards” as answer first and question afterwards. The Gospel reading ends with a question to which we have already heard the answer at the end of the reading from Revelation.

‘Who then is this?’ the astonished disciples ask. ‘Who then is this, that he commands even the winds and the water, and they obey him?’ And the answer comes from the twenty-four elders seated around the throne when they sing ‘You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they existed and were created.’ As he stills the storm, Jesus is revealing the power of God at work within him, revealing his command over the turbulent water of the Sea of Galilee, as the creation story at the beginning of Genesis revealed the Word of God calming the turbulent waters of primeval chaos and bringing life out of the darkness, the “tohu w’bohu” of the formless void.

Now, as we look at the world around us we might wonder whether that calming Word really exists. As we look at the climate chaos hitting country after country, Mozambique two weeks ago, Britain and other parts of northern Europe last week, we might well be asking who’s next for storms and floods and raging seas? The Covid-19 pandemic shows no signs of going away any time soon, despite the general lifting of restrictions across Europe. And politically the world isn’t in much better shape: the tension between Russia and Ukraine may be hogging the headlines, but there are civil wars and insurgencies rippling across Africa and the Middle East, from Mali to Afghanistan, from Syria to the Congo. Even in Canada anti-vaxxers have been clogging up the capital and blocking bridges which cross the border with the USA.
There’s unrest in Belarus, Kazakhstan, Myanmar. People of faith are being persecuted in China, from Muslim Uighurs in Xinjiang province to Anglican Christians in Hong Kong. Christians, specifically, are being targeted in India and Pakistan. Surely there’s every reason for us to cry out with the terrified disciples, ‘Master, Master, we are perishing!’

But as we look at the world we are looking only at what is happening on the surface. John’s vision takes us, in its outward story, through that open door into heaven. It takes us, in its inward meaning, deep into the heart of reality, the reality which is sustained by the “one seated upon the throne”.

Now please don’t think that John is offering a literal picture of heaven. John deals in symbols. They may be drawn from the Hebrew Scriptures, from Jewish worship, from the world of pagan religion, from the rituals of royal and imperial courts – or from the law-courts. And in the passage that we heard this morning, the symbols reaffirm that God is eternally present to the creation. In the words of the four living creatures, ‘Holy, holy, holy, [is] the Lord God the Almighty, who was and is and is to come.’ God is equally present to all of time and space.

That passage comes, we need to remember, immediately after the letters to the seven churches of Asia which detail the suffering of God’s people and the dangers to which they were exposed even then; from external forces, from internal divisions, from failure to live as disciples of Jesus. Like the whole of John’s vision it comes not as comfort or consolation, but as encouragement to remain steadfast in faith, constant in hope, and committed in love. It’s a reminder that those who are on our side are infinitely more powerful than the forces ranged against us. There is hope for us; there is hope for this world which God made and loves, there is hope because the Lord God the Almighty has come to us in Jesus, as he comes to us this morning in the bread and wine of our Communion, to still the storms that rage in human hearts.

Tony Dickinson


3 before Lent (13.2.2022)

One of the things that scholars tell us about Luke the Evangelist is that he was a cultured, educated, politically aware city-dweller from one of the great Greek-speaking cities of the eastern Mediterranean. He was also a great story-teller, and a man who liked his stories to be accurate. Getting titles right, getting dates and times right are his big things. He says so right at the beginning of his Gospel. What he doesn’t say is that he is, in his quiet way, a radical, even revolutionary, writer – and he tells the story of a radical, even revolutionary, Jesus. Mary’s song, in the first chapter of his gospel, was rightly described by a hymn-writer of the last century as “a song of high revolt”.

In today’s gospel, Jesus begins to lay out before the crowds who were following him what it means to be part of the people of God, almost as if he is creating a new Israel, renewing, upgrading, the work of Moses. Parts of the story of Moses parallel the beginning of today’s Gospel. Jesus comes down from the mountain where he has spent the night in prayerful communion with the Father, bringing with him the Twelve, as Moses had come down from Mount Sinai with the elders of Israel after they had gone up with him to eat and drink in the presence of God. Then, like Moses at the beginning of Deuteronomy, Jesus gathers the people on the plain and, after healing the sick and curing “those who were troubled with unclean spirits”, he speaks to them in the name of the Lord.

Now this “sermon on the plain”, as it’s sometimes called, has several points in common with the Sermon on the Mount in Matthew’s Gospel, but it’s really quite different. Jesus in Matthew’s Gospel is teaching the disciples. Here Jesus is preaching, almost prophesying. “He looked up at his disciples and said” – what?

Well, at first glance it looks as though Jesus is saying the same as he says in the Sermon on the Mount. This sermon begins with a set of blessings, as Matthew’s does: but they are shorter and much more concrete. It’s not the “poor in spirit” whom Jesus blesses here. It’s the poor. It’s not those who “hunger and thirst for righteousness.” It’s the hungry. Those who weep now won’t “be comforted”. They will laugh. And all who suffer hostility, exclusion, abuse and defamation “on account of the Son of Man”, won’t simply “rejoice”; they will positively “leap”, even dance, for joy, as John the Baptist did in his mother’s womb when he heard Mary’s greeting.

So that’s it. No more blessings. Where Matthew has nine, Luke stops at four. But he adds something that is missing in Matthew’s Gospel. Each blessing has its mirror image in a “woe”. Woe to the rich, to the well-fed, to those who laugh, to those who are well thought of. I said that Luke tells the story of a radical Jesus. This sermon is not just radical: it is turning the world on its head. Who doesn’t want to be well-off and well fed, happy and well-regarded? Comfortable European and North American scholars (and church congregations) find these “woes” difficult and unsettling. Others, who know, from their everyday experience, what poverty and hunger, and sorrow and abuse really are, might have fewer problems in accepting them.

What Jesus is telling them, what Jesus is telling us, is that those who are poor, hungry, weeping, treated badly – they are the people who are in the right place: in relation to their own lives, but more importantly in relation to God. Being well-off and well-fed, happy and “successful” is a very good recipe for blocking out God and exploiting other people. The rich and successful have to project the image of prosperity and success and they have to protect the sources of their wealth. And that, Jesus tells us, is deadly. In Luke’s Gospel he tells powerful stories about the destructive effect of riches. It’s only in Luke that we find the stories about the rich fool, the dishonest manager, the rich man and Lazarus. And we know how destructive wealth and prosperity can be. What’s Nigeria’s biggest problem? Who makes money out of the “prosperity Gospel”? God comes among us not in wealth and power but in the poverty of Jesus of Nazareth, who warns us to beware of a life whose sole focus is success and prosperity.


4 before Lent (6.2.2022)

On this day, seventy years ago, a young woman taking a short break at a lodge in a Kenyan safari park from a heavy schedule of travel and official visits was greeted with the news that her father had died and that she was now, at the age of not quite twenty-six, the head of state, not only of the United Kingdom of Great Britain and Northern Ireland, but of a huge swathe of territories around the world from the Eastern Pacific to the Southern Ocean. She had also become the Supreme Governor of the Church of England. So it’s right that we should, even in Genova, mark this day by thanking God for Queen Elizabeth’s long reign, for her commitment over seven decades to serving the people, not just of Britain but of the Commonwealth of Nations which replaced the Empire she inherited from her father, and for the deeply-rooted Christian faith which has sustained her throughout that time.

On the same day in Liverpool a three-year-old boy was feeling deeply distressed and frustrated. All the radio programmes that he liked (there weren’t many TV sets around back then) – all of them had been cancelled. In place of the children’s programmes that he enjoyed there was endless music, all of it very solemn and serious – even on what was then known as “The BBC Light Programme”. His mother was burdened with the task of coping both with her own sorrow at the king’s death and with her child’s anger and disappointment. So I remember very clearly the year King George died.

Twenty-seven centuries earlier, the prophet Isaiah remembered clearly the year another king died, King Uzziah of Judah, who had ruled in Jerusalem for over fifty years. As we heard in our first reading, it was in that year that Isaiah had an overwhelming experience of the presence of God, “high and lofty; and the hem of his robe filled the temple”, surrounded by heavenly beings, creatures so powerful that the sound of their voice caused an earthquake. Isaiah was overcome by shame and confusion.

He cried out: ‘Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!’ But in the midst of his shame and confusion, in the midst of the overpowering awareness of his unworthiness, his sense that no human being can look on God and live, Isaiah received a call: to go to God’s people and to speak God’s word to them.

We move forward in time not quite eight centuries, and in space from Jerusalem to the north of Palestine, to Galilee. There are no dead kings here, but there is an experience of divine power which, even if it is less overwhelming than Isaiah’s vision in the temple, still turns the lives of Simon and the sons of Zebedee upside down. Simon Peter’s response is like the prophet’s: ‘Go away from me, Lord, for I am a sinful man!’ And the response from Jesus to Simon and his partners is the same as God’s response to the prophet, a call to a new way of life in God’s service: ‘Do not be afraid; from now on you will be catching people.’

In each of these stories, there has been a moment in which something, or someone, has broken through the protective shell of everyday life and activated a call to God’s service – and a response to that call in deepened faith. In Queen Elizabeth’s case it was the death of a much-loved parent. In Isaiah’s case it was his vision in the temple. In Simon Peter’s case it was that miraculous catch of fish. It doesn’t have to be a miracle, or a vision, which acts as the trigger. It can be great love, or great sorrow. In my case, as in Queen Elizabeth’s, it was sorrow. Like her, I lost my father when I was in my mid-twenties. For some years I had been living with a vague feeling that God was calling me, but I was quite happy with my life and didn’t want things to change. Then my father died, suddenly and unexpectedly, like King George. My comfortable world was shattered and I knew that this was my wake-up call. After six years of discernment and training I was ordained deacon in St Alban’s Abbey at Petertide 1982. It had taken a while, but God’s calling found me in the end, as it finds each one of us, inviting us, like Simon Peter, to “Put out into the deep water and let down your nets for a catch”.

Tony Dickinson


Presentation of Christ in the Temple (30.1.2022)

Today’s first reading, from the prophecies of Malachi, is one of those that makes us sit up and listen. It’s one of those prophetic promises which is also a warning. Or, if you’d rather “accentuate the positive”, one of those warnings which is also a promise. “The Lord whom you seek will suddenly come to his temple.” That is very good news for people who have only recently been allowed to return home from seven long decades in exile to find their land occupied by others, their city desolate and their holy place in ruins. That is quite some promise. And it gets better. “The messenger of the covenant in whom you delight—indeed, he is coming, says the Lord of hosts.”

But then it doesn’t. The promise does indeed contain a warning – a warning which is phrased as a question: “who can endure the day of his coming, and who can stand when he appears?” Not very many, appears to be the answer, and it’s going to be a painful process for everyone. “For he is like a refiner’s fire and like fullers’ soap; he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the Lord in righteousness.” And the purifying won’t end with the descendants of Levi. The whole of God’s people will come under God’s judgement. The list begins with obvious sinners, sorcerers and adulterers, but then it goes on to include those who twist the truth, who fiddle the books, who take advantage of people who are powerless and marginalised. God’s judgement is pronounced “against those who oppress the hired workers in their wages, the widow, and the orphan, against those who thrust aside the alien.” This is good news with quite a powerful sting in its tail – for those who have power and privilege.

Now fast-forward about five centuries, to a Judah and Jerusalem which have been rebuilt, to a city whose holy place is no longer a pile of ruins. Indeed, it is undergoing a spectacular make-over. But the Lord hasn’t come. The land is under foreign occupation.

The rich and powerful are still taking advantage of those who are powerless and marginalised. People are still twisting the truth and fiddling the books. The hired workers, the widow, the orphan, and the foreigner still find it hard to get what is due to them. It’s in that situation, so Luke tells us, that two parents bring their first-born son to Jerusalem “to do for him what was customary under the law.” They aren’t well-off. Their offering is the minimum allowed under the Law of Moses: ‘a pair of turtle-doves or two young pigeons.’ A more prosperous family would have brought a sheep for sacrifice. It’s totally routine, as it has been for generations.

Except it isn’t. This offering is interrupted. Twice. First by the old man Simeon, who takes the child in his arms and praises God that he has lived to see this day. Then by the even older Anna, who buttonholes pilgrims and worshippers to tell them about this child, “to speak about the child to all who were looking for the redemption of Jerusalem.” For Anna and Simeon the prophecy of Malachi, the Lord’s messenger, has been fulfilled. “The Lord whom you seek” has indeed “suddenly come to his temple.” But not in the majestic appearance which the prophet foresees. Not in the unendurable glory burning up sinners with a fire as fierce as the fire with which gold and silver are purified.

This child comes to judge the people, certainly. Simeon tells his mother, “The inner thoughts of many will be revealed.” But his judgment will be the judgement of love – a love that will submit to the worst that sinful human beings can do to it, piercing his mother’s heart with the sharp sword of grief; a love that will never give up on human beings, a love that prays for their forgiveness even as they nail him to the gallows on which they will kill him. Today we are beginning the journey which will take us from Bethlehem’s crib to the cross on Golgotha. Today, in our midst, the King of glory has come in, to purify us with his love as he offers himself for our redemption, sharing with us his life under tokens of bread and wine.

Tony Dickinson


Epiphany 3 (23.1.2022)

We’re coming toward the end of this year’s Week of Prayer for Christian Unity, which ends, as always, with our celebration, at lunchtime on Tuesday, of the Conversion of St Paul. So it’s good to hear, as we just have, what St Paul has to say about unity among Christian people.

When we think about the first Christians, especially when we read the Acts of the Apostles, we can easily imagine that everything was wonderful and that it’s only in fairly recent times that it has all gone wrong. When we read Paul’s letters we very soon learn how misguided that view is. There have been divisions from the very beginning. One was between people who believed that in order to be a “real Christian” you first had to be Jewish – or become Jewish if you weren’t born a Jew – and those who didn’t. Another was between the fan clubs of different Christian leaders in those early years. The first of St Paul’s letters to the church in Corinth is full of echoes of those arguments: “We belong to Paul”, says one group. “We belong to Peter”, replies another. “We belong to Apollos”, proclaims a third (probably the “intellectuals”). And then there’s the group who try to squash all the others by telling them “We belong to Christ.”

Then again, as we saw last week, there are the people to whom God has given particular gifts but who use those gifts not to built up the church – which is the reason why they were given – but to boast how much better they are than the people who don’t have those gifts. St Paul is often pictured as bald, and I think I know why. Those Christians in Corinth – and elsewhere – probably caused him to tear his hair out!

But Paul never gives up on them, as we can see from today’s first reading. There Paul is trying to explain to the Corinthians how the various gifts of God’s Holy Spirit which he described in the passage we heard last Sunday come together for the common good. And he picks on a brilliant, and very powerful, image – one which he comes back to later in the letter, and which he uses in letters to other churches. It’s the image of the church as body.

Now, Paul’s chief concern is getting the various parts of one quarrelsome congregation to work together for the good of all, but that image of the church as body applies to the whole church, that “one, holy, catholic and apostolic church” in which we will shortly say we believe, as we do every Sunday morning. To be truly “catholic” – which comes from the Greek word meaning “universal” – the church needs the insights and the gifts of all the different traditions, Eastern Orthodox, Western Catholic, Anglican, Baptist, Lutheran, Methodist, Pentecostal, Valdese… As St Paul writes to the Corinthians, “If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God arranged the members in the body, each one of them, as he chose.” No single Christian tradition has it all. Not even the Church of England!

But to go back to Paul: “God arranged the members in the body”. God puts us together, if we will let God do that, in such a way that we can continue the work of Jesus, God’s Son. As St Paul goes on to write, “you are the body of Christ and individually members of it.” And by “members” he means limbs, or organs, like the hand, the foot, the ear, the eye, and so on, each one necessary for the proper functioning of the whole body. And what is the function of the whole body? It’s to carry on the work of Christ in the world. To proclaim – and to live – the message which Jesus proclaimed in the synagogue in Nazareth: “to bring good news to the poor… to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour.”

None of us can do all of that on our own. All of us working together can do some of it. All of us, when we recognise the gifts God has given each of us, can use those gifts to make a difference to the lives of others. That applies on the level of our own congregation. It applies on the level of all the different churches of this city. The Spirit of the Lord, the Holy Ghost in whose honour this church is dedicated – the Spirit equips us, together, to bring the joy of Christ to the world.

Tony Dickinson


Epiphany 2 (16.1.2022)

Yesterday I was caught up in a discussion on Anglican Twitter about why the Church keeps a long Christmastide. One or two folk were clearly hankering after keeping only those “twelve days of Christmas”, as in the old carol. So you get as far as the coming of the wise men and that’s that. Change back from white into green. Put the crib away ready for next Christmas. Thank you and good (twelfth) night.

But to stop there means that we miss out on a great deal of the story about how God was revealed in Jesus, which is what “Epiphany” actually means – or “Theophany” as they call it in the Eastern Church. For Orthodox Christians the wise men don’t play anything like as big a part as they do here in the West. For the Eastern Churches the important story is the one we heard last week about the baptism of Jesus. For them, it’s not just Jesus who is revealed; it’s God as Trinity. In other words, Father (in the voice), Son (in the water of baptism) and Spirit (descending like a dove).

Then there’s today’s gospel reading. Here again God is revealed in something Jesus does. And Jesus is, as one of our hymns last Sunday reminded us “manifest in power divine, changing water into wine.” The story of the marriage at Cana operates, like so much in John’s Gospel, on a number of different levels. There’s the rescue from potential catastrophe. In Mary’s whispered message to Jesus, ‘They have no wine,’ there’s social disaster looming. What couple starting life together would want their wedding to be remembered as “the one where the wine gave out”? Jesus saves them from that. Then there’s the way in which he saves the situation. He takes ordinary, everyday stuff, the water stored so that people can wash when they come in. Jesus takes that water and he transforms it into something special: wine, really good wine: something with which to celebrate. And then, as John reminds us, there’s the pay-off: “Jesus did this, the first of his signs… and revealed his glory; and his disciples believed in him.”

Let’s pause there for a moment, and think what that means: and think back to the beginning of the Gospel reading. That wedding in Cana of Galilee took place “on the third day”. Those who know the ins and outs of the opening chapter of John’s Gospel might work out that it is the third day since John the Baptist pointed Jesus out as the Lamb of God to two of his disciples. But John never adds a note about the time when something happens just for the sake of it. When he mentions the day, or the hour, that mention is usually heavy with meaning. “On the third day there was a wedding in Cana of Galilee,” and Jesus transformed water into wine. Later in John’s Gospel there is another “third day” when what is transformed is not simply the contents of six stone water jars but the whole of creation – starting with the disciples, the witnesses of “the first of his signs” in which Jesus revealed his glory. They will also be witnesses of his resurrection.

And that brings us to today’s first reading in which St Paul spells out to those less-than-perfect disciples in Corinth what it means to be transformed as members of the body of the risen Christ. Some of them clearly saw themselves as more “transformed” than others – and looked down on those others. So Paul tells them not to be so foolish. There are varieties of gifts, and there are varieties of services and activities, but they are not to be “ranked” as if they were taking part in some kind of spiritual beauty competition. “To each is given the manifestation of the Spirit for the common good.” That is the key sentence and “for the common good” is the key phrase. Whether in Corinth 2000 years ago or in Genoa now, each Christian has a job to do for God. Each one of us has a contribution to the life of this church. Some are up-front and public, like the chaplain, the churchwardens, lesson-readers, the musicians, the welcomers. Others are more hidden, like the church councillors, the cleaning team, the people who keep the grounds free of litter, the people who stock the food bank, or collect donations of clothes. Others are usually invisible, like the people who visit the sick or who pray each day through our chaplaincy cycle of prayer. All are necessary for the well-being of this congregation. All are gifts from God to be offered to God.


The Baptism of Christ (9.1.2022)

Bishop Christopher Wordsworth, was Bishop of Lincoln from 1869-1885, and founded the college where I trained for ministry. Some people said that he had “one foot in heaven and the other in the third century”, which is a bit of a put-down, suggesting that he was one of those Christians who are “so heavenly-minded that they are no earthly use”. It was also quite a compliment, because it recognised that Bishop Wordsworth was steeped in the writings of the thinkers and writers who shaped the development of Christian faith. He also knew from his studies of that era how effective hymns can be as a means of conveying Christian teaching.

As a nephew of the poet William Wordsworth he may not have had his uncle’s poetic gifts, but he knew how to express Christian ideas in verse. The hymn with which John began today’s Eucharist was one of Bishop Wordsworth’s. It pulls together the themes of this Epiphany season, focusing on how Jesus was made known to the world: in the coming of the wise men; in the changing of water into wine at Cana in Galilee; in the healing of people afflicted in mind and body: and, close to the top of the list, at his baptism at which Jesus was, in Christopher Wordsworth’s words, “manifest at Jordan’s stream, prophet, priest and king supreme.”

So we find John the Baptist, himself a prophet, pointing towards the “more powerful one” who will come with the spirit and fire of prophesy to purify God’s people and kindle their hearts with God’s love. We find Jesus, after his baptism, devoting himself to the priestly ministry of prayer. And we hear the voice from heaven calling attention to Jesus in words that the Psalmist uses to describe Israel’s king “You are my Son”, a straight quotation from one of the “royal psalms”, Psalm 2.

Each of those titles, “prophet, priest and king”, and each description of the work which is linked to those titles speaks of the privilege and the challenge which are ours. Through our baptism into Christ, through the gift of the Spirit, we have become part of that prophetic, royal priesthood which is the body of Christ on earth. Through our baptism we have entered into covenant with God, the covenant first made with the people of Israel and renewed, as we have heard, in Jesus Christ. In this covenant God promises us new life in Christ (that’s the privilege), while we promise to live no longer for ourselves but for God (that, dear brothers and sisters, is the challenge). We renew the covenant each time we share in the Holy Communion. We renew it today as we renew the promises made at our baptism, the promises which many of us confirmed when the bishop laid hands on us and prayed that we might be confirmed with God’s Holy Spirit, the same Spirit which descended on Jesus at his baptism and which was imparted to those first Samaritan Christians by Peter and John through the laying on of their hands.

Each new year in Methodist Churches this covenant with God is formally renewed, and the words of the Covenant Service spell out what that means. They spell out that Christ has many services to be done. They remind those taking part in the service that some of those services are easy, others are difficult; some bring honour, others bring reproach; some are suitable to our natural inclinations and material interests, others are contrary to both; in some we may please Christ and please ourselves; in others we cannot please Christ except by denying ourselves.

The prayer in which each church member then renews their covenant with God is a powerful reminder that when we say in the Lord’s Prayer, “Your kingdom come”, the consequence has to be “My kingdom go.” Or, in the words of that prayer, “Put me to what you will, rank me with whom you will; put me to doing, put me to suffering; let me be employed for you or laid aside for you, exalted for you or brought low for you; let me be full, let me be empty, let me have all things, let me have nothing; I freely and wholeheartedly yield all things to your pleasure and disposal.” A friend who had begun life as a Methodist once confessed to me that she found those words so demanding that she could not say them. But the demand, though great, is more than out-weighed by the gift. And the gift is that by the covenant made in baptism God is ours, and we are God’s. So be it. Amen and Amen.


Epiphany of Our Lord (2.1.2022)

How do you deal with disappointment? How do you react when things don’t go according to plan? Do you take to heart the words of the old proverb: “If at first you don’t succeed, try, try, try again”? Or do you go along with the more modern version: “If at first you don’t succeed, give up”? Some people take refuge in bad language, a stream of four-letter-words. Others do as a much-loved hymn advises: they “take it to the Lord in prayer.”

However you react, I suspect that you are unlikely to echo those words of the prophet that we heard just now. The third prophet whose writings have come down to us under the name of Isaiah was writing in a time of great disappointment for the surviving people of Judah. High hopes had been aroused by the decree of king Cyrus of Persia, allowing the Jewish exiles to return home after seventy years in Babylon, but few had actually taken up the offer. The temple and the holy city were still half in ruins. There was push-back against those who returned from the people who had gained money or land out of their absence. People were deflated, disappointed, depressed – like many people today, who can see no end in sight to the pandemic.

It’s into that situation that the prophet’s message comes: “Arise, shine; for your light has come, and the glory of the Lord has risen upon you.” It may not look like it, but God is at work. “For darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will appear over you.” Don’t give up hope, in other words. Don’t give up because things will be much better than anything you can see now: much, much better than anything you can imagine now. “Then you shall see and be radiant; your heart shall thrill and rejoice.”

But it isn’t going to be like it was before. In the past the vision of the prophets had been about the restoration of Israel, the renewal of the kingdom which had been ruled by David and Solomon. This vision is of a very different state of affairs. “The abundance of the sea shall be brought to you, the wealth of the nations shall come to you.” Everyone is included.

Five centuries later there was another difficult situation for the people of Judah. The whole of David’s kingdom was under foreign rule. Even the parts that weren’t directly ruled by the Romans were under the control of a king who wasn’t Jewish. King Herod belonged to the rival nation of the Idumeans, the Edomites, descended, so it was said, not from Israel but from his brother Esau. And King Herod was ruthless in hanging on to power. Wives, children, valued advisers, all were killed when the king felt they were becoming too powerful. It would be fair to say that Herod did not go in for succession planning.

So when a high-powered delegation arrived from the territory of Rome’s rival super-power asking about a new king, it is hardly surprising that “[Herod] was frightened, and all Jerusalem with him.” He was the kind of ruler of whom a poet wrote

“When he laughed, respectable senators burst with laughter,
And when he cried the little children died in the streets.”

But near that city, under that ruler, in a place associated with king David, Matthew’s Gospel locates the fulfilment of the prophet’s message. The wise men bring gold and frankincense to honour this “child who has been born king of the Jews”, the child in whom all God’s promises will find their fruition – and not only for the Jews, but for all humanity. Amid the “thick darkness” of King Herod’s reign “the glory of the Lord has risen”; and because “the glory of the Lord has risen” we too can “arise, shine; for [our] light has come.” That same glory has risen upon us, no matter how deep the gloom, no matter how long and difficult the way ahead may be. Hope is possible. Healing, renewal and peace are possible. God is with us, in the Psalmist’s words, to deliver the poor that cry out, the needy and those who have no helper; to have pity on the weak and poor; to preserve the lives of the needy; to redeem their lives from oppression and violence.

Tony Dickinson


Sermons from 2019 can be accessed here https://drive.google.com/file/d/16zW5rCtjqJ16QEATrh7CUdNKfuEpmPw7/view?usp=sharing

Sermons from 2018 can be accessed here https://drive.google.com/file/d/1nQZ7Oih7rXtmxUZP1q3topBN24ViuLHI/view?usp=sharing