31st December 2012 - St Sylvester

The last day of the year in the secular calendar is the seventh day of Christmas for the community of faith. In some parts of Europe it is also known as St Sylvester's Day. He was ordained Bishop of Rome in 314AD and a participant in the great Council of Nicea, dying ten years later in 335AD. He was a key spiritual leader at a time when Christians all over Europe were being intoxicated with enthusiasm for the teachings of Arius, or else driven apart by attitudes taken up for an against the reconciliation of Christians lapsing the face of persecution. He is buried in the Roman catacomb of Priscilla on the via Salaria outside the city, where the  faithful would meet to pray among their dead in good times and in bad, taking inspiration from their heroic life stories.

Sylvester is not known for his writings. His thought contributed to the decision making at Nicea, and his steady hand on the leadership of the Roman Church in such turbulent times meant that it remained true to the Orthodox concensus of faith. So, a guardian of truth and stability is honoured as one year changes into another, one for whom Jesus Christ was truly divine and truly human, the second person of the triune God together with the Father and the Holy Spirit.

Behind the man Sylvester, these words of faith he stood for and the ideas they represent, is a community of many diverse people, humble before God in prayer, worship, witness, service and proclamation, a community of people learning to live together with their differences and unite around this successor of the Apostles, serving and always pointing to the truth of Christ, the way to life in communion with God.

At the turn of the year we look back and look forwards too, although rarely do we look so far back, unless the name of Sylvester arouses curiosity from someone who has never heard of him and his story as a key member of the body of Christ. But whenever we look forward, no matter what we think the future holds for us, we know that within it, all will be in Christ, and Christ will be in all.

30th December 2012 - Christmas Sunday

No saint or martyr is commemorated on the sixth day of Christmas, but co-incidentally this year it falls on a Sunday. The lectionary readings continue to reflect on the mystery of the incarnation, God sharing our human nature and experience, dwelling among us. This Lukan year Gospel of the day tells the story of how the boy Jesus went missing from the pilgrimage group heading home, only to be found by his parents in the Temple, four days later. It tells us a little about his relationship with his parents, and only mentions in passing the terrible anxiety of his parents searching for a missing child, one entrusted to their nurture and protection by God.

The calendar of the Roman Catholic church designates this Sunday in honour of the Holy Family, celebrating and upholding the ideal of family life centred around the sharing of a common faith. What is interesting and challenging about Luke' story is how this family's unity and strength are tested, as indeed they often are in many families, by the unconventional behaviour of their child.

Jesus gets left behind, but not because he is rebelling against his parents, indeed the outcome of the story is that he returns with them to Nazareth and submits to their guidance and nurture in the expected way. He has received his spiritual formation from his mother in the traditional manner as the son of a Jewish family, steeped in the pharisaic tradition of devotion. He goes with them and their community on pilgrimage to Jerusalem, but what most aborbs him there and leads to him getting left behind are questions about faith he has for the elders and teachers in the Temple. His family nurture has awakened his hunger to know more about God and God's world, and to have confidence to look outside the security and constancy of the domestic realm into the greater world of faith to find answers.

The elders are amazed at the discussions he wants to have with them due to the maturity of his thinking expressed by his curiosity. It's three days before his parents find him, and his response to their anxiety is not reassuringly apologetic, but rather perplexing. "Do you not know that I must be about my father's business?" They don't understand. But perhaps they are comforted to find him accepted in such eminent company and looked after while he is far from home. For them it becomes part of recognising that Jesus was growing in wisdom as well as stature, looked upon favourably by God and others. It's something every parent wants and hopes to see in their offspring.
 

29th December 2012 - St Thomas a Becket

The coming of the Word made flesh begins a new way for people to relate to one another and God. Around the preaching of the Good News Jesus proclaims a new community of values, concerns and trust grows. It crosses boundaries of language, culture, ethnicity, economics and political power despite persecutions arising as state rulers feel confidence in their values and concerns is challeneged and threatened. Secular rulers emerge who are wise enough to adopt Christian faith, or engage it into their thinking. But there are always tensions between how churches understand their role and responsibilities, and the how the state would like things to be.

Christianisation of cultures and societies is never complete because of the way they continually evolve and adapt to changing circumstances. Christian values and convictions can profoundly influence how society develops, but it's only authentic and lasting as a result of dialogue between witnesses to the Gospel and everyone else with ideas about how to make things better. Imposition of religion always proves a failure sooner or later. It taints successes the church achieves for the common good. Transforming dialogue between religion and society, church and state, is possible only when each other's autonomy is accepted and respected. The world needs to understand and respect that sense of 'otherness' about the church's existence to be blessed by it. This is part and parcel of what incarnation means in human history.

This day of Christmas, St Thomas a Becket the martyred Archbishop of Canterbury is remembered. Although the leading prelate of the twelfth century British church, his relationship with King Henry II was conflictual because Thomas insisted that the church had a certain independence, rights of its own and loyalties transcending national interests because of its communion with the Roman Papacy. Thomas was exiled six years in France as a result, and with matters still unresolved when he returned, tensions continued, as Thomas reminded the king of the limitations of his power and authority. In the end, Thomas was murdered in his own cathedral by Henry's own knights. Four hundred years later, another Thomas - Thomas More - was martyred by order of another Henry (VIII) for his refusal to sanction a formal break in allegiance between the British church and the Papacy during the reformation.

Stories of this kind of heroic spiritual courage repeat themselves in different countries around the world over centuries of Church growth. They are a reminder to faithful people everywhere eager to make sure their witness to faith to the incarnate God is relevant. Although we belong in the world, tension with the world never goes away, for we are not 'of the world' once we let God rule over our hearts and lives.

Christ 'came into his own and his own knew him not, his own people would not recognise him.' The same has always been true of the Church called to be the Body of Christ on earth here and now.

28th December 2012 - Holy Innocents

Matthew's Gospel tells how Herod, on learning of the birth of a potential rival for people in his realm orders the killing of every boy child under the age of two which can be found in Bethlehem and the surrounding district. His violence and ruthlessness in controlling the people in Judea is already the basis of him being tolerated as a local ruler by the Roman overlords. Only when prompted by the enquiry of foreign visitors about the whereabouts of the child foretold by heaven do his own advisors search the scriptures and identify this child's birthplace.

Paradoxically, tradition speaks about them as martyrs, although for them there is no conscious decision involved in them submitting to death. They are martyrs in the sense of witnessing to the depths of evil to which people can descend in order to preserve what they value most - their own power and sense of themselves.

This story echoes that of the captive people of Israel whose expansion and vigour were perceived as a threat by the rulers of Egypt, who ordered the killing of all new born Hebrew boys to curb population expansion. Those who govern by fear are themselves governed by fears, and end up doing terrible and inhumane things to others, with no respect for the innocent or the weak.

Jesus warns sternly against harming children by causing them to fall or despising them. The young and vulnerable need all the support and affirmation they can get to grow up as healthy human beings. Not all suffering can be avoided, he says, but little ones need to be protected as much as possible from un-necesssary suffering. Every human being was once a child. Committing deliberate acts of cruelty and killing is a symptom that a person has lost their basic sense of humanity. Jesus recognises can happen in this fallen world, so terrible things can happen to children. He declares how much worse will be the consequences for those who abuse them. 

Jesus also says that in order to enter the kingdom of heaven we are meant to return to the innocence and openness, trust and wonder of little children in relationship to God. This can mean facing up to the memories of suffering and hurt experienced as a child, turning to God for healing and release that will restore lost humanity. Anyone can claim the freedom to make this journey of repentance , but if we will not do it, we are damned indeed. 

27th December 2012 - St John, Apostle & Evangelist

Of the disciples, John son of Zebedee, James' brother is portrayed as closest to Jesus, leaning on him at the last supper, asking him questions. Tradition regards John as the youngest disciple. 

The Gospel bearing John's name declares it is eyewitness testimony, especially the passion story. In it John speaks of himself as 'the beloved disciple'. Generally his Gospel contains stories and sayings similar to the other three. Instead of sharing passages of text or storyline, John organises and re-tells stories differently, adding reflections and comments, attributing to Jesus some powerful discourses and spiritual sayings. Its poetic and mystical qualities set it apart, to the extent that its universal acceptance by the churches was debated and came later than the other three Gospels. 

It was initially suspected that it was an esoteric gnostic text to be avoided because its version of Jesus' story was not fully grounded in reality. Yet, John's account of Jesus' engagement with life, death and the rootedness of the truth he tells, belongs in real experience rather than fantasy or philosophy. They disclose a writer inspired to evangelise both gnostic and conservative Judaic thinkers. He confronts them creatively to tell the story of Jesus. He begins, proclaiming Jesus as the divine Word revealed in the entire life and body of one person, at home in the reality of this world.

If John was the youngest disciple, he certainly grew up in those three years spent together. As Jesus was dying on the cross he entrusted John with the care of his mother Mary. Tradition has it that he stayed with her until she died in Ephesus, and lived himself to a great age. When he began to write, whether he had companions who shared in writing the Gospel with whom he reflected upon his experiences and all Jesus had discussed with him is not known. His Gospel was the last to become widely known, but it may have been half a century or more in taking its familiar form.

We know much of Jesus' words and deeds, far less about the man. He was habitually self effacing, referring to himself as 'Son of the Man', perpetually pointing beyond himself to the Father. Likewise we know little of John the closest to Jesus, except that his apostolic life revolves entirely about making known the depths of divine reality in Jesus. When speaking poetically of Jesus' ministry and identity, John dares to put into Jesus' mouth words other evangelists are shy of: 'I am', words the God of their forefathers used to reveal His presence to Moses. John had confidence in this truth which others took time to realise and accept. It came from his lifetime's personal experience.

The development of faith with understanding starts from Jesus' humanity and finds fulfilment in acclaiming his divinity. This was how it was for John, and how it is for us too.

   

26th December 2012 - the Feast of Stephen

The story of Stephen the deacon's killing and the persecution that followed it, some time in the first decade of the life of the infant church would have been told on the anniversary of his death for several more decades before Luke recorded it in his Acts of the Apostles. Another century would elapse before Luke's stories of the birth and infancy of Christ took their place in the evolving cycle of commemorations and story telling.

Nobody knew Jesus' birth date, so celebrating his birth was a matter of choice. Dates selected related to the winter solstice pagan festivities (25th) in the north of Europe and the celebration of the birth of Osiris (6th Jan) in Mediterranean lands. It was a way to 'baptize' the ancient impulse to feast in the quietest season of the year when little else could be done apart from wait for the arrival of better growing and working conditions. In due course both dates were universally adopted as well as the days in between, spanning the arrival of the new year, a festive season in honour of the incarnation of the Son of God. 

This innovation did not displace the Feast of Stephen however, because it was already there from the earliest time in the collective memory of the church. He was the first of multitudes to die for their open profession of faith in Jesus Christ, and the difference they believed this would make to the destiny of humankind. Stephen's affirmation was perceived as a blasphemous innovation threatening the status quo of privilege and power as much as core shared beliefs.

His death was a traumatic set-back for the infant Christian community. Believers scattered far and wide, but they took with them a story which they couldn't help but tell to anyone that would listen. This was when they discovered that it could touch hearts and minds, inspire and change lives, and raise up new disciples among those who hadn't even heard of Jesus before.

Luke's account of Stephen's martyrdom echoes that of the death of Jesus. He looks up into the Beyond as he faces condemnation and he forgives his murderers as he is dying. The power of the Spirit bestowed upon Jesus' disciples enables them to behave like him, in loving compassion, self sacrifical service and willingness to suffer for the truth.

The wonder recalled in the moment of Christ's birth doesn't linger long as an exalted sentiment, but is rooted in the grim realities of a world where great fear has yet to be overwhelmed totally by great joy. 

25th December - Christmas Day

From the stillness and silence of eternity comes the Word - the reason, principal and purpose which brings all things into being. The divine presence and activity at the depths of all time, space and matter, ready to be discovered, marvelled and rejoiced in, ever since humankind became capable of remembering and reasoning. This day, attention is focussed on one human being. A child, as tradition would have it, born in the night, un-noticed, far from home, far from the extended family and neighbours waiting to welcome him.

For those expecting his arrival, he'd be special because he was a first-born son, inheritor of his father's stories, possessions and standing in the community. He would also be another pair of hands to train in a skill, disciplined to work hard and provide for others. How many would have hoped in earnest that he'd have the mind of a great teacher and a heart of such unfathomable faith? 

Some might look into his face and ask, as was their pious habit, Will this one be the Messiah? It was their way of acknowledging the blessing of the birth of a son, no matter whose child he was. At this moment, however, nobody is around to congratulate his parents. They are alone with him, and astonished when shepherds arrive, their eyes alight with the wonder of an experience they've had out on the hillside, guarding animal flocks.

Who were these night watchmen? They slept under the stars, earning their keep as property guards by the owners of the flocks dwelling more comfortably in tents or houses elsewhere. They may have been homeless poor people surviving hand to mouth on the edge of society.

They are exuberant with joy and filled with unusual confidence when they find Joseph, Mary and the child in the manger. They'd abandoned their charges to come and see for themselves, and confirm that they had a real story to tell. It wasn't an idle dream, but a glimpse of something beginning in the Beyond and leading to this place. 

Mary marvels, and ponders in her heart on what has happened, realising what she and Joseph already knew in their hearts is true for everyone welcoming this good news. God has chosen to come and be with humankind, starting not with the elite of successful people, those at the peak of evolutionary progress, but with those left behind in the race for life, those with little or nothing to show for their existence, those forgotten, un-noticed. 

All are beloved children, all matter to their Maker, all have potential to become much more than they imagine of themselves. It's the fact of great fear which inhibits their growth to fulfilment. Now this great fear is overwhelmed by great joy - it is the joy of love divine all loves excelling to be made known in the life of this one born to us, given for the life of the world.