Well done, good and faithful servant; you have shown you can be faithful in small things, I will trust you with greater; come and join in your master’s happiness. (Matt 25:23)
On Friday I paid a short visit to the church of Christ the King, Gordon Square, in London – and if you ever find yourselves at loose ends in Bloomsbury, I encourage you to do the same as it is a masterpiece of English gothic revival. This church was built by the Catholic Apostolic Church, which was a Victorian religious group (with very little to do with the Church of England, or with Roman Catholicism) that emphasised the second coming of Jesus – in fact members of this church, genuinely expected Christ to come in glory at any moment and they forecasted it to happen in their lifetime. Rumours even have it that in the vestry of this church the best set of vestments was always laid out on the vestment press, ready for the Lord to wear them at his coming. We may find this custom amusing, or even outlandish, but perhaps it should prompt us to reflect on how we relate to Christian belief in the second coming of Christ as sovereign Lord and judge of all creation. Faith in the second coming is often misrepresented by both Christians and non-believers alike, and it may even seem out of place when we think that scientists can now calculate the life expectancy of stars. Yet, the Creed we say together affirms that Jesus ‘will come again to judge both the living and the dead’.
The theme of Jesus’ return is embedded in today’s parable of the talents – indeed, it is the dominant feature of Matthew 24 and 25. And here we read that, at his coming, the Lord will reward those who to have faithfully invested their talents, whilst he will reject from his presence those whom failed his trust. Then, our faith in the Lord’s return should lead us to see ourselves as the characters of the parable, as the servants whom the Master entrusts with a lavish array of talents from his own fullness. In Jesus’ time a talent was an enormous sum of money; it corresponded to the wage for over eight years of work – if not more. But in the parable, talents represent more than just money; they are a symbol of the extraordinary number of flairs and abilities God freely bestows on each one of us. And regardless of whether we see ourselves in the servant with five talents, or in the servant entrusted with one, all we need to recognise is that God has, in fact, given us much… No-one among us here – in fact, I go as far as saying no human being – is deprived of at least a special quality, a something, they can invest to the glory of God – we just need to be able to recognise what has been given to us, and put it to its best possible use.
But what could our talents be? Do you have free time? Offer it to the Church, or spend it in prayer for others. Do you have a lively faith, or delight in learning about God? Encourage those whose faith is weak. Are you an artist? Say something about God with your art. Do you have administrative skills? There are plenty of churches who need your help. Do you have money or wealth? Give what you can. Do you have musical skills? Join the choir. Do you have a vocation to ministry? Devote your life to it. Are you outgoing and cheerful? Befriend the lovely. These are just examples, but they give us an idea that almost everything can be used to glory of God, and that we are charged with this task.
So, what impact should the parable of the talents and our belief in the second coming have on the way we live? And what should we do so that the Lord may say to us, “Well done, good and faithful servant”? The answer is rather simple; whilst people outside these walls would use everything in their power to advance their position in society or to gain fame and wealth, we, as Christian, should use everything we have received from God so as to further his glory. Only then we can hope to enter the master’s joy, the joy of heaven, and be admitted into the Lord’s presence.
Once saw a fridge magnet at a friend’s vicarage that read, “Jesus is coming. Look busy!” And I guess there is a little bit of truth in this. Our faith teaches us that Jesus will indeed come again. But, even though Christians have often tried to forecast his appearing, today’s parable remind us that the point of our faith is neither to determine an Estimated Time of Arrival for Jesus nor to pretend to be busy; rather faith should make us faithful and diligent in working for him.
Tricia Humber’s homily for the Solemn Requiem Mass on Remembrance Sunday.
“What is Passchendaele? As I saw it this morning, through the smoke of gunfire and a wet mist, it was less than I had seen before – a week or so ago – with just one ruin there – the ruin of its church – a black mass of slaughtered masonry and nothing else; not a house left standing, not a huddle of brick on that shell swept height.”
These words were written by Phillip Gibbs, a war correspondent for the Daily Telegraph and reported in that paper on the 7th November 1917. This vivid account gives us just a tiny glimpse of what it must’ve been like as the battle of Passchendaele finally came to an end. Thousands of lives were lost just on this one battle front, including many from our local regiment, the Bedfordshire. Whilst most that died were identified and buried in military graves, many couldn’t be identified or couldn’t be found – as a result, their families received telegrams or letters saying that they were simply ‘missing’ or ‘missing presumed dead’ – there was no way of knowing how their loved ones died, no known grave or marked resting place to show where they fell. All they could do was to remember them. We can’t smell, hear, see or feel the often unbearable conditions these men fought and died in. We can’t really know the suffering and challenges they faced because of the incessant wet and the quagmires of the trenches and the battlefields, nor the life-changing wounds many sustained.
What we do know from the many records of that time, is that as well as the countless brothers and friends who signed up together, unlikely friendships and bonds developed, as men were thrown together by fate and circumstances – quarry workers, horse keepers and labourers came together alongside teachers, tailors and bank clerks – men from all walks of life and different classes, as well numerous different nationalities, faiths and creeds, who shared the difficulties and the few times of joy, watched the backs of their friends and comrades and who as our gospel reading reminds us, often gave the greatest gift they could as they laid down their lives for their friends and comrades.
And we shouldn’t forget the women of that time; those who served and died on the front lines as nurses and ambulance drivers, and also those here at home who gave their lives – as I found when researching 100 year remembrance anniversaries for my own parish magazine. We have one such rare example included on the war memorial in Heath and Reach – Nora Tompkins aged just 17 – who died of wounds sustained in an explosion at the Chaul End munitions factory. We remember them all – men and women alike – with great gratitude.
Those same bonds and friendships have continued to be formed in the wars and battles since, as new generations of men and women have faced the challenges and dangers of combat on the ground and the sea and in the air – in well remembered and sometimes overlooked times and places. There have been deaths in almost every year since 1945 as civilians and military personnel alike have continued to give or risk their lives willingly to defend our right to freedom, justice and peace. They have been ready to go out of their way for others, to save those in danger or coming to the aid of those in need - even at their own personal expense, and they are still willing and ready to do so today.
Love for others means being willing to die for others – it is the greatest gift and Jesus showed his love for us by dying on the cross for us. If Jesus could lay down his own life for us, what part of our lives can we give up for others – prejudice, unwillingness to help or forgive, hatred, or even something else? It can be so difficult to face, but unless we try, we will never know. As time moves on, memories fade and those who have witnessed many of the significant conflicts of the last century first hand are no longer with us. Sadly, despite the terrible losses of the past, we have to acknowledge that global peace is seemingly an impossible goal as we consider the many conflicts in the world today; the millions of victims and the many thousands who have and will be prepared to give their lives for others.
May we truly appreciate the importance of peace and forever remember the ultimate sacrifice of those who have fought and died in both the past and in the present day, so that we can have the freedoms we have so often take for granted. And if we want to see peace in our lives and in our world, we need to take seriously, Jesus’ instruction to love one another – and pray that solutions can be sought so that confrontation can be reduced or even eliminated.
May we therefore, stand united, setting an example today by striving for peace, working to heal the wounds of division and by fighting for a just future for all humanity, loving one another as Jesus loves us because we want our future generations still to be able to say – we will remember those who have given their lives for us in the past and those who continue to do so, so that we can now truly enjoy freedom and harmony. Amen.
Jesus says, ‘you have only one master, and you are all brothers.’ (Matt 23:8)
The Bible texts we have just read, with their references to priesthood and teaching ministry, are sadly not the texts used at ordinations within the Church of England. Maybe this is a missed opportunity for checking, at the eleventh hour, that the candidates standing before the bishop truly understand what they are letting themselves in for. But I suspect that introducing these texts might also lead to an increase in the numbers of last-minute drop outs.
In today’s gospel, we see Jesus criticising once again the religious elite of his time as we have seen him doing many times already in the last few weeks. These people, and especially the scribes, were considered the official interprets of the Law, of the Scriptures, and because of this they could claim for themselves position of power in Jewish society, the respect and admiration of everyone, and they could also express judgment – often harsh judgment – on the morality of others. And so the Lord reproaches them because they exalted themselves above fellow Israelites, because they themselves failed to live up to the high standard they set for others, and because through their strict teachings they caused people to stumble in their faith (cf. Mal 2:8). The Church too does not have good track record on this issue. History records countless times when individuals charged with the governance of God’s people have abused their positions of authority, promoted moral double-standards, and failed to care for the flock of Christ. So both the Lord’s criticism to the scribes and Pharisees, and the prophecy of Malachi in our first reading, still ring true today.
Yet, the Lord’s teaching is not directed to the scribes and Pharisees, or priests and theologians, alone; it is aimed to all his disciples and the crowds as well. This is because the point Jesus is trying to put across is not a subversive message against the entire religious establishment, but against those who misuse religion for personal gain, to acquire for themselves moral high ground in every situation, and to conquer the respect of others. The point Jesus wants to understand is this ‘you have only one master, and you are all brothers’ (Matt 23:8). If we excuse the gender exclusive language, Jesus is saying that we are all equal before him, and all equal before the Father in heaven. Jesus does recognise that there are people called by God to positions of authority and by saying, ‘You must therefore do what they tell you and listen to what they say’ (Matt 23) he invites everyone to respect their ministry and, if possible, to learn from them – even when these prove themselves to be wanting in the way they lead their lives.
Within our Christian family there are those who have special responsibility, people entrusted with a duty of care, but this does not change the fact that we are all fundamentally siblings – beloved children of God by adoption whom the Father sees as equal members of the body of his only begotten Son Jesus Christ. In this sense, when Jesus commands us to call no-one father or teacher he wants us to reflect on what those titles mean. This is not a blanket ban on using the words “father” and “teacher”. Jesus is not saying that to call a priest Father is wrong, like many evangelicals would have us believe. In ancient times fathers had the ultimate say in everything – even life or death – for everyone in their household, they could even sell off their children. Teachers too could be harsh masters of their pupils. So Jesus says, no-one but God should have this level of authority over anyone of us, because we are all brothers.
The words of the liturgy help us understand this better. However we refer to our priests in terms of titles – Father, Reverend, Mother, Vicar – at the moment in which the offerings of bread and wine are placed upon the altar, the celebrant says, ‘Pray, my brothers and sisters, that my sacrifice and yours will be acceptable to God, the Almighty Father’. As the liturgy of the sacrament enters into its most profound part, the balance between congregation and priest, the balance among the people of God, is redressed to highlight the fact that actually “we are all brothers and sisters” before God the Father.
The ground-breaking teaching of today’s gospel is not “don’t call anyone father or teacher” but is ‘you are all brothers and sisters’ before God. And, as our society appears to become more and more fragmented, more and more divided by the partisan language of “us” and “them”, the Lord’s commands us to rediscover what it means to be part of the same family, the same household of God.
On this mountain God will destroy
the shroud that is cast over all peoples,
the sheet that is spread over all nations;
he will swallow up death for ever. (Is 25:7-8)
There are a number of things people say to us when we are grieving the loss of a loved one as they try to console our aching hearts, and shield us from the reality of death. They many share their memories of the deceased with us, and tell us that they wouldn’t want us to cry. They may try to comfort us with well-meant thoughts of a spiritual nature saying things like, “He’ll be watching over you”, or “She’s one of God’s angels now”. Even lines from popular funeral poems may be used such as, “He only takes the best”, or “death is nothing at all”. But the thing is, after a while, everything starts sounding like empty platitudes. When the passing of time makes us angry because our memories begin to fade, when the silence of an empty home can seem to drown out every poem or song… In these moments the sadness and harshness of death can leave us even more confused than before. Then, where do we turn?
The Bible does not try to shield us for the sorrow of death. In the Scriptures death is often seen as heart-breaking, but to this sadness is the Bible contrasts the hope, and yes, even the joy, that we can find in God – because it is only through God’s mercy, that this harsh reality of human existence does not have the final word over our lives and over the lives of those who have gone before us.
In our first reading the prophet Isaiah calls death for what it really is. We read that death is like a ‘shroud that is cast over all peoples’; it is a sheet – a funeral cloth – under which everyone is lives; and finally, it is a ‘disgrace’. But, the prophet also says, God will destroy death forever, and he will restore life to his creation. And when we come to end of all things, there is a banquet, a feast, waiting for God’s people where the Lord himself will wipe away every tear form our eyes, as a parent would do consoling his children.
On this mountain the Lord of hosts will make for all peoples
a feast of rich food, a feast of well-matured wines. (Is 25:6)
I was recently at a funeral of a friend of mine at St Albans Abbey and the Dean used a beautiful phrase; he said, ‘When we are at the Altar we are not defined my death’. Tonight, as we come to this holy place to remember and to pray for our loved ones, we come to the mountain described by Isaiah, to the place where God prepares a feast for his people. The Mass we offer for those who have died and the holy food we receive break the barrier, as it were, between this world and the next. At the altar, we meet in spirit with those who have gone before us, and we are given a pledge of what is to come – of the joy and celebration of being reunited with our loved ones in the presence of God for ever.
So, the message of tonight’s service, much like the slogan for Sky, is “Believe in better”. Don’t let those well-meant poems and those platitudes that are often used at funerals delude you. Put your faith in the words of the Scriptures, in the words of Jesus, and in the Mass we celebrate tonight.
On this mountain God …will swallow up death for ever. (Is 25:7-8)
Jesus says, “Give back to Caesar what belongs to Caesar – and to God what belongs to God.” (Matt 22:21)
The age-old saying ‘The enemy of my enemy is my friend’ plays a key role in today’s gospel reading. The Pharisees and the Herodians were two rival factions at the time of Jesus; the first a group of fierce religious nationalists who hated the Romans and their ways, the second a group of collaborators who thrived under the Roman occupation of Palestine, and had embraced many of the non-Jewish customs imported by the Empire. Yet, these two bitterly divided groups found a point of unity in persecuting Jesus and – as Mark’s gospel tells us – in plotting to kill him (cf. Mark 6:3).
Jesus had been a strong critic of sectarian groups such as these, and he had lashed out against their interpretation of religion many times before. Now it was the time for Pharisees and Herodians to hit back. And today’s question about taxation finds its origin in their unlikely alliance. In the minds of both groups, their clever question would have been a catch 22 for Jesus; if the Lord answered that Roman taxation was wrong, he could have been accused before the authorities and put to death; while if Jesus endorsed paying tributes to the foreign super-power of his day, he would have lost the support of many of his followers who were, after all, mostly Jewish. But, as we read, Jesus is not fooled by clever arguments; not then, not now, not ever. And I guess many people still struggle with his response to this day.
Even among us there are those who would find it rather satisfying if Jesus had launched himself into a long discourse about unjust taxes, or if he had laid the foundations of modern democracy saying things like “no taxation without representation”. But he didn’t. Likewise, other people would be rather pleased if Jesus had used this occasion to endorse, one and for all, a specific way of government or another, or if he had laid out some clear guidelines for political leaders. But he didn’t. In fact, Jesus only said then, and says to us now, “Give back to Caesar what belongs to Caesar – and to God what belongs to God.”
But what does it even mean? Is this some clever trick Jesus used to get out of a tight spot? Are these are the words of someone who wishes to sit on the fence in order not to lose followers? One could definitely interpret the story in this way, but it would not quite fit within the Christian narrative.
Here Jesus is giving us a simple moral commandment. He is establishing some ground rules for the ways in which Christians are to behave in in the world. On one hand, Caesar represents the state, and for Jesus giving back to Caesar means paying the taxes we owe and striving to be upstanding members of society. From the gospels it is clear that Jesus does not endorse the brutalities committed by the Roman Empire, or by any other political system for that matter, but he commands his followers to be good citizens of whatever nation they find themselves living in. This idea of good citizenship is also picked up in the writing of St Paul where he says, ‘supplications, prayers, intercessions, and thanksgivings should be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity’ (1Tim 2:1-2).
On the other hand, giving to God that which rightfully belongs to him may not seems so clear-cut, so well defined, as filling out an HMRC form or respecting the rules of society. But in Jesus we see that giving to God means paying to him our homage of worship in a way that encompasses everything we do; being constant in prayer, faithful in worshipping together, confident in the faith, generous towards those in need and towards the Church, and pursuing (campaigning for) justice and peace for this world.
In short, today’s gospel recognises that Christians – all of us – are caught up between two competing worlds; between God and Caesar, between the demands of religion and demands of the society we live in; and with his words Jesus strikes some sort of truce between these two worlds. He invites us to play our part in society as good citizens, as long as our duties towards God have the absolute priority, because – as St Paul wrote to the Philippians – at the end of the day ‘our citizenship is in heaven’ (Phil 3:20).
The king said to his servants, “The wedding is ready;
…go to the crossroads in the town and invite everyone.” (Matt 22:8-9)
If you have ever been invited to a wedding you would know how important etiquette and preparation are. Invitations must be sent out well in advance with a clear indication of timings; menu choices and dietary requirements must be returned; suitable gifts and clothing have to be purchased… It wasn’t like this at the time of Jesus. Invitations to important weddings were more like announcements that the marriage would take place at some point in the future; neither the date nor the time were clearly specified for very practical reasons. Only once the bridal party had gathered all the food, wine, musicians, and everything else that was needed, only then the wedding celebrations could go ahead. Only once everything was ready the household servants would go out to round up the guests. And if you had been put on the spot by the sudden call to attend the party, you didn’t have to worry; even suitable wedding garments would have been provided. So if you had been invited, all you had to do was turn up. A bit haphazard, you might think, but in the days before clocks and professional wedding organisers, this worked pretty well, even when the wedding was not an ordinary one. This is a marriage celebration organised by the king; a party that would have lasted at least a week. The closest thing we could compare it to nowadays would be being invited to Buckingham Palace for a week-long lively programme of state dinners with food, entertainment, clothes, and accommodation all provided. Imagine that.
And it is in this cultural context that Jesus places today’s parable. A story in which the King is God the Father, his Son is Jesus himself, and the servants are the prophets of old – some of whom had been maltreated and even killed. The original guests – the ones, who though invited, backed away from God’s invitation to be his holy nation – are an illustration of Israel’s religious elite. To them Jesus contrasts the new guests, gathered from the most unlikely of places; from crossroads. These are the gentiles, the non-Jewish people, us; the ones to whom God willingly extends his call to become his holy people. The wedding garments, which are so crucial in order to be admitted to the feast, are a representation of the habits faith and love we must practice. And finally, the celebration itself is an image both of the eternal life which we hope to enjoy, and of holiness we are called to live in the present.
So reading this parable, what does the call to holiness look like? First, we can say that God’s call is open to everyone. Even if so many people turn his offer down, God keeps inviting. Secondly, we can say that God’s call is a free gift. There is no charge, fee, or hoops that we have to jump through in order to be called to become saints. We do not need to be to prove ourselves worthy of it, because God’s invitation is, and always will be, there. And lastly, we can say that the call to holiness is essentially a call to joy; an invitation and a cause for celebration. For too long saints, holy people, and faithful Christians have been seen as killjoys, but the parable of the wedding feast essentially says, “God calls you to joy now, and to celebration in the life to come.” The only thing we have to do is to clothe ourselves in the wedding garments of faith and good deeds which God provides for us.
As unoriginal as it may sound to us now, the meaning of this parable was ground-breaking for Jesus’ original listeners; everyone is invited to the wedding feast – not just one nation or type of people; each one of us, as the parable says ‘bad and good alike’, is called to become a saint. And we should do well to rediscover this meaning.
1Timothy 6:6-11, 17-19
Christians ‘are to do good, and be rich in good works
…generous, and willing to share.’ (1Tim 6:18)
This week, I spent some time with a group of students from All Saints’ Academy helping them to compose a prayer for the whole school. In our conversation we discussed the nature of hope because it features quite prominently in the school vision. We also looked at how hope differs from wishful thinking; and, in the end, we reached the conclusion that hope must relate somehow to the way we live in order to be different from simple wishful thinking.
In the Christians sense hope is a virtue; it is something that we must put in practice, not an abstract concept. Hope has to inform what we do, so that we can dedicate our efforts into realising or attaining that which is hoped for. So for example, in the case of our students, if I hope for good GCSE results, I must also work towards getting good results and not just sit there waiting for divine inspiration to hit me during exams. Or, in the case of believers, if I hope in the life of the world to come, then I must work to live here and now some of those things I will fully experience in heaven, such as justice, union with God, and peace…
But as we the students and I talked about this, our attention instinctively turned towards many of the terrible world events that would seem to work against any bright hope for the future; terrorism, hurricanes, and mass shootings to name a few. Where does practicing hope fit in all this? And can we even dare to pray for those affected by such tragedies when so many people say that our “thoughts and prayers” are just meaningless words? These are old questions, really. But, as the students were, so some of you might also be aware of the debate which flared up again this week, particularly on social media, about those who pledge their thoughts and prayers when something terrible happens. We see and hear this continually as natural disasters are followed by acts of terrorism, or other downright evil events like the mass shooting in Las Vegas last week. “Thoughts and prayers”, or “Pray for this city”, “pray for that place”; these are the the refrains many people use in such situations, but once the heat of the moment has passed they move on with their lives as if nothing actually happened. And this is really what can puzzles non-believers and turn them away from religion altogether. But, like hope, if prayer is not followed by action, then it risks remaining a sterile act; a list of proposition and requests to an omnipotent being in the sky. Instead, prayer has to inform what we do. Just as being people of hope, should inspire us to build here and now the future we hope to attain, so it is with prayer. If we pray for an end to conflicts, we should be people of peace – peacemakers, even; if we pray for an end to terrorism, we should endeavour to soothe our peoples’ fears; and if we pray for justice, we should in turn campaign for it and begin to act justly ourselves.
But what has this got to do with Harvest? Well, as it is with hope and prayer, so it is with gratitude. This morning we come together to give thanks for the bounty of food and means at our disposal every day; but if all we did today was to just sit here sending up very Anglican, half-asked, “thank yous” to God, I don’t think that would quite be enough. Gratitude, must relate to what we do; it must inform the way we live as Christians. Gratitude must inspire us to show our thankfulness to God in some meaningful, tangible way. So, if we really are grateful for what the Lord provides us, if – as St Paul says in our second reading – we are genuinely content with what we have (cf. 1Tim 6:6) then we ought to show it by offering generous gifts to God out of the plenty we have received from him: gifts that today will provide sustenance to our neighbours in need.
The First Letter to Timothy is quite clear about this. Christians, satisfied by the Lord’s divine providence, should in turn be generous and willing to share. In fact, Paul says, we should do good and be rich in good works funded by the precious gifts we have received from God. So, the food we have brought to church this morning, the food that the families of Thomas Whitehead Academy have offered, all these are our thanksgiving offerings to God, made – I hope – with a willing and generous heart.
Without action hope remains wishful thinking; without action prayer remains a shopping list we present to God; without action gratitude remains a polite nod to God for something we thought was rightfully ours anyway.
Yours, Lord, is the greatness, the power,
the glory, the splendour, and the majesty;
for everything in heaven and on earth is yours.
All things come from you,
and of your own do we give you. (cf. 1Chronicle 29)
The man went and said to the first son,
“My boy, you go and work in the vineyard today.” (Matthew 21:28)
As a curate, every time I went on holiday my training incumbent would perform his best impression of a martyr to parish life and say, “You have fun, I stay here working and treading grapes in the Lord’s vineyard”. And in many church contexts the Biblical expression of “working in the vineyard” is usually associated with spreading the faith, managing churches, and making disciples of Jesus, but this is not so much the case in today’s gospel reading. In the parable of the two sons we have just read the man is God the Father who extends to his children an invitation to work in his vineyard as an invitation to holiness, a call to enter the kingdom of heaven ever more deeply by leading a life pleasing to him. In the two siblings we see two examples of how a person might respond to the Father’s call; one who, though initially opposed, reconsiders the Father’s invitation and does his will, and another who, thinking either too lightly of his duties or too highly of his status as son, ends up disregarding the commitment he made, and disobeys the Father.
Jesus used this parable to criticise the Jewish religious elite of his time – we see he addresses the parable as a moral question to the chief priests and the elders of the people (cf. Matt 21:28); to those who failed to recognise God at work in the ministry of St John the Baptist and in his own ministry too; to those who paid lip-service to God, but thought too highly of themselves and did not see their need for repentance. They are represented by the son who said, “Certainly, sir,” but did not go’ (Matt 21:30) and so let the Father down. To them Jesus presents the example of faith, trust in God, and openness to conversion given by those traditionally on the margins of the Jewish religious and social establishment, the ‘tax collectors, prostitutes’ and others sinners who were shunned by society. These are represented by the son who ‘answered, “I will not go” but afterwards thought better of it and’ (Matt 21) did the Father’s will.
But this is not just a story from the past. The Lord Jesus speaks these words to us today as well. We could transpose it to our own time by casting in the role of the first son all those whom the Church has cast to the margins, and as the second son all those baptised and confirmed people who have promised to serve the Lord, but whose actions never match their words. And so the implicit question, “Which one of the two sons am I?” is a simple one, but it should encourage us to reflect how we respond to God’s invitation to holiness and to the Christian life.
This is something of which I am personally (and painfully!) aware. In my journey towards priesthood I was very much the son ‘who answered, “I will not go,” but afterwards thought better of it’ (Matt 21), and after having put off ordained ministry for over ten years, and even after changing Christian denomination, I relented and decided to do something about it. But the call to holiness is not a call to be a priest; it is an open invitation to all, and things don’t get much easier on this front just because you’re wearing a white shirt collar back-to-front. Even now, when the Father calls for deeper holiness, for closer union with him, and greater personal commitment, I am the one who gets side-tracked by other, less productive, activities, and then has to make amends.
Like in the parable, every day the Father renews his invitation to you and me, and to every Christian to work in his vineyard, his call to change our lives and, slowly but surely, to become the person he wants us to be. The way in which we answer the Father’s invitation will determine the way in which we actually live our faith... we could be the ones who go to church, pay lip-service to God, and hide behind our religious paraphernalia fooling ourselves that we are the ones doing the Father’s will, but this is what the second son did. Or we could be the ones who do go to church, who are repentant when we fail, and also aim to live out our faith in a way that matches our words; in a way that what we say to God may be supported or even exceeded by our good deeds.
Jesus ‘said to the disciple, ‘Here is your mother.’
And from that hour the disciple took her into his own home.’
Long before the notes of Pomp and Circumstance were strung together, and its lyrics begun to sing about a Land of Hope and Glory; long before William Blake jotted down the verses of Jerusalem; and before Britannia started to rule any wave; in fact, even before St George’s Cross was borrowed from the Republic of Genoa to become the flag of this land; before that time, England looked to another symbol, indeed to one person, in which to find its unity, its pride, and its comfort in times of need. England looked to Mary.
According to tradition, during the reign of St Edward the Confessor, one thousand years ago, England began to be called “dos Mariae”, Mary’s dowry – meaning that out of all the Christianised countries, out of all the places one could possibly imagine, England was Our Lady’s own possession, her portion which she loved, protected, and offered as her own precious gifts to her divine Son, Our Lord Jesus Christ. But what’s more fascinating about this tradition is that “Mary’s dowry” was not an official dedication, some pious slogan that a saintly king or an archbishop came up with, rather this was the fruit of popular devotion to the Mother of God, the product of the faith and love of people like you and me. And if England was Mary’s possession, this sentiment was nowhere more felt than at Walsingham, a tiny speck of village in Norfolk – which many of us know well – where our Lady had a replica of her holy house of Nazareth, and where countless pilgrims from all over the country and even the near continent flocked to ask Our Lady’s intercession.
This morning two of our hymns recall our attention to this tradition.
‘Mary of Walsingham, Mother of Jesus,
Pray for thy dowry, the land that we love.’
and our offertory hymn sings,
‘Joy to thee, Queen, within thine ancient dowry’
But besides the obvious nostalgic sentimentality and emotionally charged devotion of these lines, what can we, in a multicultural twenty-first century England, get out of all this? I mean, we are not it the Middle-Ages anymore and dowries are something that has largely into disuse. So what would be the point of recalling these traditions of times long gone by?
Well, first, the feast of Our Lady of Walsingham and its connections to England as somehow being as her special possession, should remind us to pray for a revival of the Christian faith in this land; it should give us confidence in praying, as the Walsingham prayer says, for the ‘conversion of England’ so that more and more people may turn to the Lord Jesus.
Secondly, this feast should inspire us to present Our Lady with gifts of our own. Let us make room for Mary in our lives, giving to her our hearts, our future, and our every good deed, to be her dowry as well, and she will, in turn, present them as precious offerings to the Lord. Indeed, about this second, more personal point, today’s gospel gives us a simple instruction; which is nothing too morally demanding nor too taxing to put into practice. The gospel simply says to each of us, ‘Here is your mother’, and then “take her into your home”.
England may have stopped being widely known as Mary’s dowry, and not many people may know the significance of Walsingham, but the Mother of Jesus, always remains our mother as well. So, when we are pressed down by worries or plagued by indecision; when we find ourselves stuck on top of our own personal calvaries, when we are dejected or discomforted; when, like St John at the foot of the Cross, we feel powerless before the suffering of others; the gospel simply says, ‘Here is your mother.’ Then, in those moments let us take Mary with us and she, Our Lady and protectress, will help us in our every need.
During the formative years of my vocation I took part in a number of ecumenical pilgrimages to the holy island of Iona, off the coast of Mull. We would walk almost ninety miles over hiking trails, fields, and costal paths only to arrive, exhausted and happy, to celebrate Easter Day with the monastic community of the island. Perhaps unsurprisingly, the only thing I remember clearly about each of these pilgrimages is the sense of sheer joy I experienced arriving to Iona. I don’t remember the falls along the way, the blisters, or the relentless wind – only joy of having finally arrived.
For those who know me fairly well, what I just said should not come as a shock at all as I tend to be – shall we say – a little forgetful. But the fact that my recollections only focus on joy may have also something to do with selective memory; something that each of us can fall into, especially after experiencing difficult circumstances. In fact, even St John’s gospel recalls Jesus talking about such a thing as selective memory when he says, ‘A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world’ (John 16:21).
Selective memory helps us to focus on our accomplishments; giving us the morale boost we would need should we be confronted by similar situations in the future. After all, if I remembered all the hardship my group of pilgrims endured walking down steep and freezing slopes in the pouring rain for a week, I would have probably never done that pilgrimage again… So selective memory can be helpful as we make our way through life; but it can also be a trap that prevents us from seeing clearly the reality of what we have been through, hampering our sense of gratitude towards those who have helped us along the way. And this is never more critical than when selective memory affects an entire nation; it is never more dangerous than when selective memory becomes selective remembrance.
In the midst of the Battle of Britain, on 20th August 1940, the Prime Minister Winston Churchill addressed the House of Commons with powerful words that made it into the history books; words that have influenced the collective remembrance of the nation ever since.
‘The gratitude of every home in our Island, …and indeed throughout the world, …goes out to the British airmen who, undaunted by odds, unwearied in their constant challenge and mortal danger, are turning the tide of the World War by their prowess and by their devotion. Never in the field of human conflict was so much owed by so many to so few.’
Remembrance informs our gratitude. In other words, the way in which remember informs the way in which we give thanks to others, and indeed to God, according to justice for what they have done for us. Therefore, if today we remembered “the Few” and just “the Few” whom Churchill spoke of as “British airmen” then our remembrance would be selective and so our sense of gratitude would also be selective, excluding others whose valiant efforts also determined the outcome of the Battle of Britain.
‘It's not “lest we forget”, it's “lest we remember”. That's what all this is about -the memorials, the Cenotaph, the two minutes’ silence… Because there is no better way of forgetting something than by commemorating it.’
Alan Bennet places these words on the lips of Tom Irwin, a cynical supply teacher in his acclaimed play the History Boys. This scathing gibe which could appear directed towards the entire culture of remembrance is, in fact, a dig at the way in which we tend to idealize, streamline, and make palatable the ways in which we remember momentous and tragic events, such as war, or in our very case also the Battle of Britain. This is a dig at selective remembrance, and we should do well to heed its call.
Let us remember that almost a quarter of the pilots who met the enemy in the skies of Britain came from fourteen other countries – 24,39%, if my I am doing my maths right. Let us also remember the ground control staff; the countless civilians who lost their lives in air-raids whilst working in airplanes and ammunition factories. Let us remember those who kept watch over our skies in the Royal Control Corps, now disbanded.
The very peace we have enjoyed on this continent for the last seventy years was wrought into the brotherhood and the blood of those who fought to defend the skies of Britain regardless of their nationality, but only in the pursuit of justice. If Britain had fallen under the enemy bombardments, God only knows what would have happened. D-Day would have perhaps never arrived, and certainly it would not have played out in the way it did. VE Day would have never dawned, and the oppression of totalitarism, racial hate, and fascism would have held sway across an entire continent…
In the Christian sense remembering has much to do with making present past events in their entirety. It means being honest about what happened so that we may properly give thanks to God and to everyone involved. That fateful Battle we remember today indeed tuned the tide of the World War, it was won over the skies of Britain and the Channel, and it was fought by the Few, the Forgotten Few from other countries (almost airbrushed out of history), by the Control Corps on the rooves of our cities, and by the many men and women who valiantly supported them at ground control, and in the spitfire factories. Today we call all of them to mind in one single act of true remembrance. To them all today goes out our debt of gratitude. And for them our prayers ascend to God the Father, that he may grant their souls eternal rest, that after the hardships they endured for the cause of justice they may be welcomed into a the joy of his kingdom. Amen.